Modalities of

Witnessing [Indigenous approach to Christian Way of Life: A Study]

Fr Dr Jacob Kurian

(Divyabodhanam Book Series 17)

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Statement

Dear ones,

By God’s abundant grace, the first stage of Divyabodhanam program has concluded successfully. The

preparation of ten books on our faith related topics itself is a good achievement.

The program that commenced only in 1984 had 49 centres associated with it. There were 130

women and 210 men who participated in this exercise. His Holiness Catholicose is distributing

certificates on August 9, 1986 to those who have completed the course (10 subjects).

Now, we are coming to the second stage. Apart from accepting participants for the second batch of

the preliminary stage, new courses are being formulated for those who have completed first stage.

The target for the second stage too is to deepen the knowledge of church members in their

understanding of faith. This would be useful equally for parents and youth possessing basic

education. This process is a basic requirement for all Sunday school teachers.

What is being looked forward to is ten thousands of members completing this course within the next

few years resulting in an all-round progress in the faith centred life of our people. Let these books be

instrumental in Holy Spirit to experience the love of God that is expressed with the God coming

down as a human in Christ. Let there be showering of Blessings from the Almighty to all of you.

Kottayam,

July 3, 1986 Dr Paulose Mar Gregoriose, President, Divyabodhanam

Author

Fr Dr Jacob Kurian is a member of St Paul’s Orthodox Church, Nedumavu near Kottayam. He took his

BD from Orthodox Theological Seminary and had his Post Graduation in Indian Philosophy from the

Banaras Hindu University passing out with First Rank and Gold Medal. He took his MTh from

Serambur University in Christian Theology with First Rank and Master’s Prize.

He joined Orthodox Theological Seminary as a Member of the Faculty in 1978 and retired as its

Principal in 2014. In 1979, he was ordained to Priesthood and took charge of ‘Malankara Sabha’

magazine as its Chief Editor. He took his doctorate from Serambur University. He associated himself

with inter Church relations and served as our Church’s Inter Church Relations Secretary. He has been

working with WCC’s Faith and Order Commission as its Standing Committee member. Even after

retirement, he lends his time and wisdom to the Orthodox Theological Seminary.

From the Publisher’s Desk

PREFACE

This book is being presented as the second part of ‘Cloud of Witnesses’. But looking at the contents,

it may be noted that this book has been prepared differently from the indications given in the

Preface of the earlier book.

It was mentioned in the Preface of ‘Cloud of Witnesses’ that the second part would contain

narrations about the architects of the Church traditions we have in the Malankara and Syrian Church

fraternity. However, it is seen that in some other texts of Divyabodhanam programme as well as in

some Sunday school texts, there are adequate explanations about many of such fathers; it is also

seen in Divyabodhanam seminars at a few centres that the participants are keen to get information

about Indianisation of our Church. Therefore, it is thought to discuss the indigenisation of Indian

Church in this text. Moreover, a crucial message of the Cloud of witnesses is indigenisation which

certainly is a challenge before us. To explain indigenisation in one sentence would be responding

sensibly to the ancient and contemporary realities in relation to the prevailing circumstances of that

particular area. Those who belong to the Cloud of witnesses are those fathers who had been

responding sensibly to such realities from time to time. In other words, the path of witnessing is

nothing but the path of indigenisation.

It is hoped that the Christians in India would move forward through the path of witnessing based on

the discussions being carried out in this text at least to some extent. Seeing the ‘Cloud of Witnesses’

around us, let us move forward through the ‘Modalities of Witnessing’ confidently.

Fr Dr Jacob Kurian

Orthodox Seminary, Kottayam

Gandhi Jayanthi, 2005

Contents

Statement

From the Editor’s Desk

Preface

Unit 1

Basics of Indigenisation

1. Architects of Church Traditions and Indigenisation

2. Malankara Church that was Indigenised: In Social Life

3. Malankara Church that was Indigenised: In Religious Life

4. Obstacles in the Path of Indigenisation: Control of Churches from Abroad, Now and Then

5. Indian Christians Again in the Path of Indigenisation: History and Challenges

6. Practical Base for Indigenisation: Communion in Friendship

Unit 2

A Probe into Indigenised Christian Religious Life

1. Spirituality

2. Worship

3. Art and Literature

4. Interpretation of Scripture

5. Ethics

6. Rituals

Unit 3

A Probe into Indigenised Christian Witnessing in Social Context

1. Responses in Social Arena

2. Responses in Political arena

3. Responses in Economic Arena

4. Practical Outlook of Responses

5. New Dimensions to services

6. Participation in Development

Unit 4

Indigenised Christian Theological Thoughts: An Evaluation and a Probe

1. Contributions of Missionaries and Non Christians in India

2. Contributions of Indian Christian Scholars – 1

3. Contributions of Indian Christian Scholars – 2

4. Contributions of Indian Christian Scholars – 3

5. Some Theoretical Issues within Theological Thoughts – 1

6. Some Theoretical Issues within Theological Thoughts – 2

Glossary

Explanatory Notes

Unit 1

Basics of Indigenisation

Lesson 1

Architects of Church Traditions and Indigenisation

# Indigenisation as we see in Holy Bible # Later Day Architects of Christian Traditions and

Indigenisation #

The architects of Church traditions have played their roles in the history of Church in its most

sensible manner. How did they do it? They carried out this task by meaningfully addressing the

situations of their time in their Christian wisdom and experience without any dilution. Meaningfully

addressing the situations has to be understood as accepting what has to be accepted, discarding

what has to be discarded and opposing what has to be opposed to proclaim the Good News looking

into the culture, philosophical insights and the pattern of religious life prevailing in their respective

areas. This process can be called indigenisation in Christian tradition. The architects of Church

traditions tried their best to align themselves in its deepest sense so that they are part and parcel of

that area ready to produce fruits as expected of them.

Indigenisation as we see in Holy Bible:

Son of God taking flesh as Son of Man itself was indigenisation in principle. “Who, being in very

nature God, did not consider equality with God something to be used to his own advantage, he

made himself nothing by taking the very nature of a servant, being made in human likeness. And

being found in appearance as a man, he humbled himself by becoming obedient to death— even

death on a cross!” (Philippians 2: 6 – 8). Indigenisation is the principle of Divinity taking concrete

nature of Humanity. Jesus Christ has chosen himself to be called Son of Man. Indigenisation was the

essence in this qualification. Any contemporary Jewish thinker would have had in him an

enlightening image of Messiah as Son of Man. The reason behind this was the way the forthcoming

Messiah was pictured as Son of Man in the Apocalyptic texts of Jewish scripture like Daniel (7:13, 18,

22, 27) and Enoch (46, 48, 62, 69). However, Jesus Christ accepting this name gave a new dimension

to the concept.

Jesus Christ was enthusiastic to take up contemporary expectations and desires of people seriously

and address them sensibly. Whenever he spoke to people, he chose suitable metaphors familiar to

those people listening to them. Metaphors of a farmer sowing seeds, fishermen casting their net,

women kneading flour, host pouring wine for guests during a feast are all examples. Whenever he

was with people, he liberated them from their bindings such as illness, hunger, death and the like. In

whichever community he lived, he opposed publicly the exploitations, inequalities and fake

devotion. Such instances are seen in Luke 11: 42 – 52; 14:7; 19: 8 – 10; Matthew 6:24; Mark 10: 23 –

25. In short, the nature of Jesus Christ’s service was to enter deep into the life of those communities

and to address various issues they were confronting.

The style of functioning followed by the Apostles was a continuation of this. When they served

among the Jews to begin with, they presented Jesus Christ as fulfilment of the expectations of

Jewish populace in totality (Acts 2:14 – 36; 3:12 – 26; 7: 1 – 53). However, they used varying

methodologies to introduce Jesus Christ to those Jews who grew up in Greek culture not being

familiar to Hebrew background as well as to the gentiles. The concept of Logos was used among

Greeks as a mediator between God and man very commonly. St John succeeded in presetting Jesus

Christ to them through an effective integration with Logos. Therefore, he said, “In the beginning was

the Word, and the Word was with God, and the Word was God” (John 1:1). Further to this, he

attracted listeners to the truth that the Word became flesh. St Peter was clinging on to conservatism

till he was awakened to a new awareness through a revelation.

“But accepts from every nation the one who fears him and does what is right. You know the message

God sent to the people of Israel, announcing the good news of peace through Jesus Christ, who is

Lord of all” (Acts 10: 35, 36).

In the Jerusalem conference, it was decided by early disciples that when gentiles believe in Christ,

Jewish religious rituals should not be imposed on them (Acts 15). This was a sort of recognition to

indigenisation.

When we examine the epistles of St Paul, it can be seen in each of them that, whomever the epistle

is addressed to, there is an attempt to contain their situations, problems and culture centred in Jesus

Christ. He says, “To the Jews I became like a Jew, to win the Jews. To those under the law I became

like one under the law (though I myself am not under the law), so as to win those under the law” (1

Corinthians 9: 20, 21). So he exhorted others like this: “Do not cause anyone to stumble, whether

Jews, Greeks or the Church of God—even as I try to please everyone in every way. I am not seeking

my own good but the good of many, so that they may be saved” (1 Corinthians 10: 32, 33).

The sermon St Paul does at Athena is another example. “Men of Athena, I see that in every way, you

are very religious. For as I walked around and looked carefully at your objects of worship, I even

found alter with this inscription - TO AN UNKNOWN GOD - Now what you worship as something

unknown I am going to proclaim you” Acts 17:22 – 23). Thus he preached Jesus Christ. (What St Paul

has said in 2 Corinthians 6:14 have to be understood based on 1 Corinthians 5: 9 – 12 and 1

Corinthians 10: 27).

Later Day Architects of Christian Traditions and Indigenisation:

Subsequent architects of traditions had accepted the principle of indigenisation. For example,

Tertullian from Carthage (155 – 220), Hippolytus of Rome (died in 235) and Cyprian (200 – 258) had

attempted to establish a Christian tradition in tune with the contemporary Roman culture. Tertullian

had raised a pertinent question, “What has Jerusalem to do with Athens?” The background of this

question was that once Roman culture had taken deep roots in Africa, their old Greek culture had

become insignificant. Alexandria was a confluence centre of different religions and philosophies

where attempts were made by Clement (150 – 215) and Origen (185 – 253) to interpret truths of

Christianity in the above background. Origen has written to Gregoriose, his closest disciple, also

known as the miracle doer, as this: “You can use Greek philosophy for creating opening to Christian

truths............ It is similar to the incident where Israelites borrowed gold ornaments from Egyptians

and used them to prepare the place of Holy of Holies for Jehovah. But some among us pick up Greek

thoughts to formulate schisms”.

St Athanasius (295 – 373) combined contemporary thoughts with utmost care to formulate a

Christology. ‘Equal in essence’ may not convey much sense for us, but in Greek background, ‘homo

ousio’ carried much sense and significance. The interpretation for Holy Trinity by Cappadocia fathers

too had this peculiarity. When we say one in essence and three in persons, we may not get any deep

insight, but the Greek equivalent one Ousia and three hippostasis were more meaningful. In other

words, such word usages were indigenous interpretations to Christian truths. When such words

were used, no one blamed them as being adventurist or propagating schism or forming an overdose

of Greek language. Even if there were critical analysis of such usages, the relevance of their

interpretations overshadowed the relevance of criticism. However, in Eastern Church traditions,

such trends of indigenisation did not progress as it should have. May be, we can say that

indigenisation continued to some extent in worship and Church life. At the same time, indigenisation

was active for a much longer period in the Western Church tradition. Scholastic theological thought

is an example for this. But for them, indigenisation in worship and Church life were very slow.

Questions:

1. ‘Indigenisation’ is another name for Christian witnessing. Explain.

2. Clarify some of the indigenisation models of Jesus Christ and Apostles.

3. Find out the ideological obstacles while interpreting the following verses: Acts 10: 35, 36; 1

Corinthians 7:19, 20; 2 Corinthians 6:14; Romans 2:26, 27

4. Should it be that what was relevant in Greek background is relevant in Indian scenario?

What all issues are surfacing in such a discussion?

Lesson 2

Church that was indigenised: in Social Life

# The Basics # A Common Name # Names of Christians # Social Status # Vocation # Attire # Rituals #

Feasts and the like # Day to day life # Evaluation #

History points out that the nature of indigenisation we have seen in the lives of Jesus Christ and the

Apostles have been very much present in the ancient Malankara Church. At least till the

Udayamperoor conference, Malankara Church used to be indigenous. In this lesson, we are

discussing the characteristics of this indigenous nature reflected in the social life and religious life of

Malankara Nazarenes. The basics for this discussion are the Copper Plates given to Malankara

Nazarenes, the decisions of Udayamperoor conference, letters and notes of those who had visited

Malankara and the traditional songs and social rituals prominent among this community.

The Basics:

a. Copper Plates: There four known Copper Plates. (1) Emperor Veera Raghava had given a

Copper Plate to Iravikorthan, who was a Nazarene leader of that time. This is known as

‘Iravikorthan Copper Plate’ and is kept at Catholicose Palace at Devalokam, Kottayam. (2)

Cheraman Perumal had given one to Kanai Thoma and all Malankara Nazarenes which is

called ‘Kanai Thoma Copper Plate’. Though the original of this is lost, a translation in

Portuguese language is kept at the British Museum. (3) One high official of the State namely

Sthanu Ravi had given Copper Plates to Tharisa church at Kollam. This is called ‘Tharisa

church first Copper Plate’. There were three plates in this of which one is lost. Of the

remaining two, one is in possession of Malankara Orthodox Church and is kept at

Catholicose Palace, Devalokam. The other one is kept at the Mar Thoma Church Central

Office at Thiruvalla. (4) This is ‘Tharisa church second Copper Plate’. There were four plates

of which one is lost. Two are kept at Catholicose Palace, Devalokam and one at Mar Thoma

Church Central Office, Thiruvalla. We can say beyond any doubt that all these plates are

written before 10th

century.

b. Canons of Synod: The decisions taken at the Udayamperoor conference in 1599 AD had

crucial impacts on the social life of Malankara Christians. Different forms of these canons are

now available as study materials.

c. Notes and Narrations: The notes and narrations about Malankara Nazarenes and

travelogues written through different viewpoints are useful. These are some such important

narrations: ‘Universal Christian Topography’ by Cosmas who visited Kerala in 6th

century;

‘Mirabilia Discripta’ by Jordan of Severak who visited Kerala in 10th

century; narrations of

people like Carnero, Ferdinand Pass and Nunez Barito who visited Kerala before 16th

century

are all very useful documents. Similarly important are the notes of foreigners who visited

Kerala after 16th

century like Antonio Deguvayo and others.

d. Songs: There were many types of songs popular among Malankara Nazarenes like

Villiarvattom Pana, wedding songs, Margam kali songs, Ramban songs, pallippattukal and so

on. All these songs throw light to the living styles of early Malankara Nazarenes.

e. Old Rituals: Many of the rituals we follow now have their origin from the very early days; our

rituals at home in connection with a birth or a marriage or a death are all having a very

ancient heritage.

A Common Name:

It is not quite clear as to by what name Malankara Nazarenes were known here. Whether they had a

common name to identify them during those early days is also doubtful. Iravikorthan is generally

accepted as a Christian, but the Copper Plates do not carry any notation to identify him as a

Christian. [The book by Z M Parrett titled ‘Malankara Nazarenes: Padaviyum Jatyacharangalum’ carries a Malayalam

version of Kanai Thoma Copper Plate. Here, the terms Nazarene and Mappila are used, but they are not seen in the original

translations in English and Portuguese] What one has to infer here is that just like the Christians of

Palestine, even the Christians here did not want to be identified by a separate name to be different

from the mainstream. [The name Christians was formed at Antioch as we read in Acts 11:26. But this name was

attributed to them sarcastically by others]. In the Iravikorthan Copper Plate, there is a term ‘Vadukappara’

which has made some people think that there would have been perhaps a name ‘Vadukan’ from

ancient days. However, this term ‘Vadukan’ has no connection with Christ or Christian as

understood. But by 9th

century, there is a fair chance that based on Tharisa church Copper Plate,

Christians would have been called people of Tharisa church at least during those days. The term

Tharisa has its origin in the Syriac term ‘threesai’, which means ‘one that is right’ or ‘one that is

straight’. The terms Nazarene and Mapillai would have come later. Matthew 2:23 calls Jesus as

Nazarene. Acts 24:5 calls Apostles as Nazarene sect. It would have been in this background

Christians in Kerala had come to be known as Malankara Nazarenes. However, it is not known how

long it took this name to get established. ‘Mapillai’ is said to be formed from Maha Pillai which is an

indication to their vocation as traders. But this too is not clear as to since when it got established. It

is reasonable to assume that both these names were in use well before Udayamperoor conference.

The term Christian has come to Kerala much later.

Names of Christians:

It doesn’t seem that the names of Christians in Kerala during the early days were Biblical.

Iravikorthan was then a Christian leader, but his name was Dravidian. In the discussions of

Udayamperoor conference and findings thereof, objections were raised against the use of

unchristian names. Later, using Biblical names became the order, but even then, a local touch was

attached with names or Biblical names were indigenised. For example, Abraham was made Avira or

Itty, Joseph was made Outha, Elizabeth was made Eli or Elachi, Hanna was made Annam and Sarah

was made Thanda. In addition to these, there were qualifications such as Kochu, Kunju, Achan and

the like for men and Amma, Kutty and similar ones for women.

Social Status:

The Malankara Nazarenes dovetailed naturally with the social scenario that has been prevailing here.

This can be understood from the fact that Christians were accepted by the society as second only to

Brahmins (at least from 6th

century) in status; for the same reason, they were accorded 72 positions

in the system of governance. According to the Tharisa church Copper Plate, Nazarenes had the

unusual permission to enter the market place and inside the fort to carry out their usual works.

They were able to keep up a system to govern them to a reasonable extent in many respects. They

were given landed property free of tax on many occasions and were authorised to collect taxes from

others. They were building their dwelling places with a ‘gate-house’ as the Brahmins used to do.

What is stated about Nazarenes in their social dealings was that they used to be very trustworthy

and maintained their cool always. They were hard working and by and large, teetotallers. Moreover,

their dealings with those who were below them in social status were extremely sincere and decent

that such people were always happy to work for Nazarenes. It is not sure whether all these were

reasons found good enough by Brahmins to have a touch by a Nazarene for getting cleansed of any

incident of untouchability occurred to them.

Vocation:

Nazarenes were wise enough to find out vocations centred on indigenous agricultural produce.

Coconut trees were growing in Kerala far and wide; Nazarenes resorted to cultivate coconut trees

largely and took up allied industrial activities related to coconut trees and their products. Christians

had a monopoly of Pepper cultivation and trade. They were found to be very strong in the armed

forces; the army of the local ruler used to have a considerable number of Christians. May be these

were reasons for a chieftain or king of a province being honoured and respected by others based on

the number of Christian soldiers he had.

Attire:

The pattern of clothing followed by Nazarene men and women was not much different from those of

the higher caste Hindus, particularly, Brahmins. Men used to grow a tuft of hair that was fixed with a

bangle that had a cross with it. They used to wear ear studs. Normally, their attire had a single dhoti

with a large towel. Men used to carry a weapon with them always. Women were wearing dhoti like

clothe of ten forearm length with pleats. Brahmin women were also wearing the same, but the

pleats of Brahmins were on the front while Christians had them on the back. Christian women used

to cover their breasts while going out like Brahmins and were using palm leaf umbrellas. They were

wearing ornaments like those of Brahmins including anklets and a banyan leaf shaped tiny locket (if

married) similar to Brahmin women; however, this tiny locket has a cross with it which is the only

difference with that of Brahmins. Generally, men and women were not wearing sandals even while

moving out.

Rituals:

By and large, the rituals followed by Malankara Nazarenes were Christianised adaptations from

those of the Hindus around them or those of their earlier generations. Most of the procedures

during a wedding ceremony were similar to those of Brahmins. [Child marriages, four generations

separation for marriages between relations, the term ‘Manthrakodi’, making a thread using fibres

from ‘Manthrakodi’ to tie the knot of marriage, dowry system, laying a thatched shed for marriages,

artistic drawings with rice flour, loud musical sound produced with mouth during festivals and the

like]. The wedding eve had indigenous celebrations including like applying henna on the bride,

placing sweet, singing wedding songs and then, traditional reception of bride and groom after

marriage and so on. Once a baby is born in a family, there have been rituals such as applying gold

and honey on its tongue and naming the child; these are also adopted from Brahmin systems.

Remembering the departed on certain particular days as also every year has also been quite ancient.

Most of these rituals adopted from local customs were made to look Christian with the presence of

cross, peculiarities of prayers and leadership of priests.

Feasts and the like:

Malankara Nazarenes were very particular to maintain harmonious relations with other religions and

castes. The feasts in churches and temples used to be conducted with mutual cooperation. The

churches and temples were constructed with some similarities in their appearance and both

invariably had a flag post on their courtyards; of course, the one at the church would certainly have a

cross on it. During the feasts at churches the invariable sideshows were processions with traditional

musical instruments, as well as ancient art forms like margam kali, parichamuttu kali and

chavittunatakam. These are indications of Malankara Nazarenes having become quite indigenous by

aligning close to contemporary culture. Onam is the national festival of Kerala and the Nazarenes

give lot of importance to celebrating this. Udayamperoor conference had strongly discouraged the

then Christian rituals of participating in various games associated with Onam as we understand from

the available records thereof.

Day to day life:

The normal living styles of Nazarenes had reflections of indigenisation to a good extent. In choosing

apt locations for cattle shed, well and house, and their pattern of constructions, Christians had been

respecting local precedence and understandings. Nazarenes were, by and large, vegetarians.

Whenever they took part in common meals, Nazarenes used to fold the plantain leaf at its left edge

as an indication of the special status conferred on them. Each and every incident that takes place in

a family like birth, wedding and death were associated with many indigenous rituals. They had been

following systems such as searching for appropriate day for a wedding to be solemnised, looking at

the mutual consonance of stars of the boy and girl, using an oil lamp for all auspicious occasions,

looking for good omen and such things. According to the system prevailed then, Nazarene boys used

to go for army training during their age 8 to 20.

Evaluation:

Based on what were discussed above, the social life of Malankara Nazarenes for sure, was quite

indigenous. But, there is a critical question here. The Nazarenes were following a life as a high caste,

as one observing untouchability and slavery and as one closely associating with Hindu rituals; being

so, how Christian were their life? Had they been leading a true Christian life, they should have fought

against slavery and untouchability. Had they lived a true Christian life, would they have followed

‘good day’, stars and omens? But, the criterion for assessing Christianity of ancient days need not be

as rigid as they are in these modern days. What was the stand adopted by Jesus Christ and Apostles

in a community where slavery and belief in evil spirits were quite common? They were attempting to

bring about a gradual transformation by inculcating conviction of the power of God and the feeling

of justice rather than trying to change the community at one stroke. Likewise, Malankara Nazarenes

too could be true witnesses of a new order for the period when they lived. For this, we have solid

proof that the Christians were accepted as a class of people who were trustworthy to the core. The

Christians then were at the highest level of ethics. They were dealing with those people below them

and under their care most admirably. If we observe them like this, it can be understood that rather

than enthusing a feel of gospel, they were good witnesses of Christ through their calm and quiet

dealings evidenced through their social life.

Questions:

1. ‘The social life of Malankara Nazarenes then and now’: Conduct a comparative study.

2. ‘When the Church becomes indigenous, gospel work would turn insignificant’: Sum up your

response to this statement.

Lesson 3

Church that was indigenised: in Religious Life

# The church # Religious governance # Religious rituals and observance # Position of Priest #

Doctrines of Faith # Evaluation #

The Malankara Nazarenes have been reflecting an indigenous Christian tradition in their religious

life. The fact that they ventured to live without idols in this land of idols and to have a cross

wherever they were indicates that they possessed their own intrinsic religious stand.

The church:

A church was very important in the life of a Nazarene. As temples were, churches too were

exempted from taxes on their assets. Such assets or properties were known as Pallippuram or

Pallichandam. Pillars were set up by followers of Buddhism and Jainism in front of their places of

worship; following this style, huge crosses made of granite were erected in front of churches which

were called ‘Nazarene Pillar’. These crosses were carved out in true Indian nature. On the courtyard

of a church, there used to be a tall flag post on the top of which, a cross was affixed. Prior to the

commencement of any feast, flag hoisting was done like what they did in temples. Churches were

mostly constructed similar to the architectural structures of temples. The main building for a church

would be constructed using stones and wood suitable to the climatic conditions of Kerala. Main

parts of church were the facade also called space to play dramas, the facing room, the prayer hall or

hykkala and the Holy Sanctuary or Madbaha. Rooms were made adjacent to the church for other

purposes such as for serving food, for storing weapons, a veranda, a balcony and the like. The

crosses erected on the top of its roof as also on its front were marks to distinguish a church from a

temple. Like in temples, churches too had oil lamps with wicks which were kept lighted always. Most

churches had ponds on their western side. Believers used this pond to clean themselves before they

enter the church for worship. Use of flags, lamps and decorated umbrellas had indigenous character

reflected in them. On special feasts, meals were arranged for mass participation similar to what was

done in temples. This is practiced even now in churches in Kunnamkulam area.

Religious governance:

Metropolitan was the spiritual supreme for Malankara Nazarenes. He enjoyed a status close to that

of a king. As Nazarenes had authority of self governance to a certain extent spiritually and materially,

the Metropolitan and Arch Deacon wielded immense powers. At the grassroots, churches enjoyed

self rule for which the Kasheesha or the priest was the responsible person holding adequate

authority. Parish assembly was the body that took decisions from time to time for the welfare of

Nazarenes at the spiritual and material fields. A Parish assembly consisted of priests of that parish

and the male members who were major in age. Such parish assembly would have come up as a

parallel to the local gathering of people to take appropriate decisions affecting their day to day life.

The parish assembly used to impose punishments publicly to those who committed sins in the open.

Any decision taken at a parish assembly can be appealed before Arch Deacon or Metropolitan if

there was anyone who felt aggrieved.

Religious rituals and observance:

Most important among religious observance was participation in Holy Qurbana. For celebrating Holy

Qurbana, it has to be presumed that an Eastern Syrian order was in place. There was the custom of

preparing Bread using wheat flour, oil and salt and to cover it in lotus leaves; this used to be offered

in Holy Qurbana. There also was a system said to be practiced in those days that reminds us of Holy

Confession. It was also customary for the priests to apply oil on the sick. For conducting Holy

Baptism for children, a container was carved out of granite with attractive decorations engraved on

it; sometimes, these were shaped as a blossoming lotus flower. The Nazarenes followed observing

Lents, fasting on Wednesday and Friday and observing Passion Week as part of their ancient

religious rituals. For centuries, they had a feast commemorating the martyrdom of St Thomas. Again

there was a function within each family recalling the Last Supper, led by family heads. This has been

continued in many families even now.

Position of Priest:

Among Nazarenes of ancient days, priests had a very high status. It would be interesting to

understand some aspects of the lifestyle of priests as seen in the cannons of Udayamperoor

conference.

1. The attire of priests and male Nazarenes were the same except when the priests entered a

church for worship

2. The priests too had hair grown like other males

3. Priests used to go for fishing and hunting

4. Many priests were engaged in trading activity as a vocation

5. Even the priests used to wear weapons like other males

6. Some of the priests were paid by local chieftains as soldiers and therefore they had to go for

battles whenever the need arose

7. Most of the priests were married; remarriages were also usual at the demise of wives

8. Wives of priests enjoyed a prominence in church

9. Parish assembly was selecting the candidates for priesthood; once such selected candidates

come to the parish as ordained priests, they were accorded a very warm reception.

As we see them today, many of the above characteristics may look funny, but they were quite

normal as far as the people then were concerned.

Doctrines of Faith:

The doctrines of faith were simple but they contained the essence of Christianity. Along with faith in

one God, belief in Holy Trinity and the mystery of God taking flesh as man were deep rooted in early

Nazarenes. As they had relations with the Persian Church, there would have been traces of

Nestorian ideologies in their worship language as the days passed on; yet, many visitors to Kerala

had witnessed that Malankara Nazarenes had within them a strong insight of true Christian faith.

Malankara Nazarenes never were affected by any sort of schisms as it was for Christians of the

Roman Empire. Fr Nunes Barreto, a Jesuit priest had sent a letter to Europe on December 31, 1961

(before Udayamperoor conference) which states thus: “I love to be among these Christians; I am

happy that they know the doctrines of faith as I gathered from my talks with them. I have seen them

as having stood firm in the mysteries of faith such as Holy Trinity, God having taken flesh as man and

Holy Qurbana”.

It is worth noting that they made attempts to spread these doctrines of faith through their language

and media of art; some such example are: a song carrying the message of the fall of Adam and Eve,

another song glorifying Holy Trinity, another one illustrating God taking flesh as man and yet another

song covering the redeeming passion experiences.

Evaluation:

In the religious life of Nazarenes, one can see the essence of Christianity mingled with the glamour

of indigenous characteristics. Our study of them is not intended to have a literal return to that

pattern, but go forward accepting the principle behind their systems. In their religious life,

Malankara Nazarenes never possessed an alien individuality, which is a fact that would be exciting

for every Christian. It may be recalled here that all other Orthodox Churches have worked towards

protecting their indigenous character.

Questions:

1. What are the basic principles that could be found in Malankara Nazarenes having been

indigenised in their religious life?

2. Write a paragraph about the doctrines of faith held by ancient Malankara Nazarenes.

3. Carry out a study to ascertain what all facets of the ancient religious life of Malankara

Nazarenes are still sustaining.

Lesson 4

Obstacles in the Path of Indigenisation: Control of Churches from Abroad, Now and Then

# Little bit of History # Latinisation # Syrianisation # Anglican Reformation # Evaluation #

Little bit of History:

Malankara Church was totally indigenous and it was like that till 16th

century. Though, there were

relations with Persian Church during these years such a relationship never turned out to any sort of

supremacy. Not only that, relationship with Persian Church was good enough for Malankara Church

in as much as that it could stick on to its indigenous nature without hindrance. This scenario

underwent changes with the coming of Portuguese in the 16th

century. Subsequent centuries

witnessed increasing interference from foreign Churches thereby the indigenous characteristics of

this Church getting slowly declined. The goal of that infamous conference held at Udayamperoor in

1599 was as simple as to make Malankara Church surrender totally before the Roman Church for

which, the Portuguese brutal political power was utilised. And their attempt succeeded to a certain

extent. Their Arch Bishop Menezes and his subordinates initiated steps to revamp many of the

rituals and doctrines being practiced here on the guise that they were heresies.

Many Bishops from Antioch landed in Malankara beginning from 1665; they never had any political

power, but they tactfully exploited the sincere desire of Malankara Nazarenes to maintain their

Eastern tradition at its full depth. This initiated a Syrianisation in Malankara.

The English missionaries made all sorts attempts to convert Malankara Nazarenes as part and parcel

of their Anglican Church under the leadership of Bishop Daniel Wilson; they had political support,

and their strategy was to discard all the indigenous rituals and doctrines practiced here by

propagating them as irrational and superstitious.

Thus the westernisation methodologies initiated by the Portuguese and the English coupled with the

Syrianisation efforts from Antioch resulted in Malankara Nazarenes losing many of their indigenous

facets. All these three foreign segments had one character in common; that is nothing but material

exploitation. Portuguese and English were mostly successful in their attempts as they had political

power to back them. They wanted the Malankara Church to be totally westernised. Their

missionaries worked hard at that. As the Syrian Bishops had no political backing, they had to have

their material exploitation done through the Church itself. These interests are live even now in one

form or other to a good extent. Because of these, the indigenisation of the Church is confronting lots

of issues.

Latinisation:

The Udayamperoor conference was one that forcibly attempted to introduce Latin interests on

Malankara Church. Many of the innocent rituals followed here were banned using their political

clout under their ‘rituals and deeds of old system’. Some of them are summed up below:

• In the Holy Sanctuary, Holy Objects are to be arranged on a stone tablet and the tablet

should be covered by clothe that shall not be weaved out of cotton; the same for clothe that

covers the chancel also. Instead, Portuguese made clothe are to be used. No other types are

allowed.

• The believers and others should be distinguished from their attire; therefore Christian males

should not pierce their ear henceforth and should not grow their hair long; they should not

wear studs. Those who do not fall in line should be pulled up by the Bishop and punished.

The Latinisation methods and the restrictions were reflected strongly in issues related to patterns of

worship and social customs. Thus, using political power, many Nazarenes were latinised. Their

successors have now in them an inculcated Latin Church life style consequent to their centuries of

submission to those ritualised patterns. There are people among them who desire a change in these,

but there are many practical hindrances. Most important among these hindrances is even if foreign,

it is not easy to leave a particular system that has been part and parcel of a social and cultural life for

long. Even those who object to Latin tradition now have their priorities set on ecclesiastical self

governance as well as for more rights. Just to establish their independent stance, they rely on Syrian

tradition. More than this, those who appreciate an indigenous individuality of Church is too minimal.

Syrianisation:

Malankara Church had its relationship with the Syrian Orthodox Church of Antioch commenced with

the visit of Mar Gregoriose in 1665. But the process of Syrianisation was initiated in its true spirit by

Mar Ivanios who came here in 1685. ‘Mulanthuruthy Synod’ held in 1876 under the leadership of

Patriarch Peter III was the uproar of trumpet indicating Syrianisation to a great effect in Malankara.

One of the decisions taken in this Synod was to take efforts to ensure that ‘Literature of Antioch’

sustained in Malankara. The indigenous system of tying knot with ‘thali’ during the celebration of

the sacrament of Holy Matrimony had been prevailing here since long. But when the Bishops from

Antioch used to be celebrants in Matrimony services, they detached themselves from this ritual, but

made a local priest to hand over ‘thali’ to the groom. Moreover, this Syrianisation has a localised

background too.

There was Coonan Cross oath against Latinisation of Malankara Church; similarly, Malankara

Nazarenes took strong stands in their moves against reformists as we see in the Mavelikkara Synod

of 1836 and Mulanthuruthy Synod of 1876; however, these two synods opened the doors to

Antiochian domination and our submission to them. Many of our people understood that the Syrian

tradition was rich in spirituality, strong in theological base and Eastern in nature and therefore

favoured it rather than embracing Anglican reformation which too was foreign. Moreover, most of

the Antiochian Metropolitans who visited Malankara did not object seriously to the indigenous

characteristics prevailing with many rituals albeit their dislikes. Contrary to such soft stands, there

were a few Metropolitans who vehemently objected to such rituals. But the unfortunate aspect of

this relationship with Syrian tradition was that a segment within Malankara developed an

overzealous submission to Antioch as worse as a mentality of slavery.

Therefore, even now, efforts are live to regain our indigenous nature and grow in that direction by

checking the limitless Syrianisation in the Church. In the Roman Catholic Church, there are moves

against Latinisation; likewise, there must be moves in our Church also against Syrianisation. But

similar to the scenario in the Catholic Church, here too, deviation from what has been followed for a

few centuries and cemented within us that is not very easy. In other words, there are obstacles to

introduce any fundamental changes as our mind set sticks on to prevailing practices.

Anglican Reformation:

In 1816, Malankara Church received Mission help through CMS missionaries which indeed was

aimed at the Anglican reformation to be implemented here. In its reality, what the Anglican

missionaries could not digest about Malankara Church was its indigenous Christian culture. The

young missionaries from Puritan tradition who were products of the 18th

century reformation moves

could not understand a Christian culture that was firmly set up in Indian cultural scenario. What the

Portuguese called ‘heresy’ was inferred ‘superstitions’ by the English. But they could create a

segment in Malankara to glorify their findings without much difficulty. The memorandum submitted

by twelve priests from that group to Col Frazer in 1836 is good example for that. These are some of

the issues they raised:

• In the feasts of saints, it is right to teach the believers to emulate them, but there are pieces

of advice prevailing that for observing such feasts, flag has to be hoisted and dramatic

presentations are to be made as done by gentiles.

• During the evening of Maundy Thursday there observances in houses reminding the Last

Supper of our Lord where breaking of bread is done under the leadership of the family elder.

• All churches practice a ritual of praying for the departed and lighting candles at their tombs.

The sum and substance of these complaints rest with the detachment to indigenous Christian way of

life. This detachment grew up and ended with the formation of CSI and Mar Thoma Churches. The

reformed Christian style formulated due to these developments emphasise cultural differences

rather that theological differences. There is a cultural reorientation reflected in their approaches to

construction patterns of churches, setting tunes to hymns, structural orders of worships and attitude

towards Christian art forms. However, the contributions of missionaries in the linguistic filed had

encouraged promotion of indigenous literature quite substantially, which cannot be forgotten. Once

we think about the indigenous nature of the Church in the background of Anglican reformation also,

the real difficulty is nothing but a reluctance to leave what has been practiced for quite a long

period.

Evaluation:

The Malankara Church that was indigenous contained certain rituals those were irrational or

superstitious and this has to be admitted. Therefore, what good services were done by foreign

missionaries in this direction must be thankfully acknowledged. The Missionaries raised their voice

against omens, untouchability and such other practices; they worked hard in the field of education.

They were also active in the area of literature. However, these positives can never justify their

efforts to distort the indigenous nature of this Church.

Questions:

1. Write a paragraph each about the Latinisation, Syrianisation and Anglican reformation in

relation to Malankara Church.

2. Briefly give your responses to this statement: ‘Malankara Church acquired discipline from

Portuguese missionaries, Liturgical tradition from Syrians and social outlook from Anglicans’.

Lesson 5

Indian Christians Again in the Path of Indigenisation: History and Challenges

# Missionaries and Indigenisation Thoughts # Thambaram Conference and Indigenisation Movement

of Reformists # Exploring the Path of Indigenisation # Limitations # Peculiarities of Integrated

Approach # Main Challenges #

The Christians in India can be seen belonging to two categories. First among them are those of the

Malankara Nazarene tradition and the second are those became Christians consequent to the

missionary works of westerners. Among these, most of the indigenisation initiatives had been taking

place in the latter category and are taking place even now.

Missionaries and Indigenisation Thoughts:

Thoughts of indigenisation came up in modern era as a means to spread the gospel among the non

Christians in India. The Roman Catholic missionary Robert d Nubile reached India in 1605 who learnt

Tamil and Sanskrit to work among natives and lived like an Indian, dressed like a Brahmin. He

attempted to spread gospel in the Veda and Upanishad diction. In 1706, Lutheran missionary

Bartholomäus Ziegenbalg tried to spread gospel through Tamil media. In 1793, William Carrey,

Joshua Marshman and William Ward who were missionaries from the Baptist Church took initiatives

for indigenous translations of Holy Bible and also established a School of Theology to train natives

that an indigenous leadership could be raised. All these efforts resulted in many people becoming

Christians. But once getting baptised to Christianity, what awaited them were westernised life style,

worship orders and doctrines of faith. In short, the missionaries spread gospel through local

languages, but did nothing worth mentioning to inculcate an indigenous Christian culture or Church

identity.

Thambaram Conference and Indigenisation Movement of Reformists:

The missionaries belonging to reformation movement used to meet together regionally as well as at

national level to discuss various issues confronting them. By end 19th

century and early 20th

century,

the main issues they were addressing related to the importance needed to be attached to

indigenous culture, religious life and philosophical stands in a Christian way of life. There were

reasons for them to apply their mind on these seriously. Though accepted Christianity through the

gospel works of these missionaries, there were a segment among them who possessed great pride

about the Indian culture; some of them started writing and speaking in different forums highlighting

the need for an indigenous Christian culture to come up. Venkal Chakkarachetty and Pandippady

Chenchayya are names worth mentioning in these contexts. Therefore, it was decided to discuss this

issue at the Thambaram conference of 1938. Henry Cramer was one of the main speakers of the

conference who presented a paper, ‘Christian Message in an unchristian world’; but his paper sent

discouraging notes to bringing up indigenous thoughts in Christian culture. He affirmed that there is

no relevance to indigenous religious thoughts or culture or experiences in Christianity. But many

reformist Christians from India stood up against him and started engaging themselves individually

and as a community in indigenous experiments.

Exploring the Path of Indigenisation:

There were many indigenous explorations before and after the Thambaram conference. Here, one

notable fact is that among these explorers, there were a few foreign missionaries too who were

attracted to Indian religious life style and philosophical thoughts. These types of explorations can be

classified into five categories based on the basic approaches they adopted.

a. Philosophical, Etymological Approach: What was being attempted here was to give shape to

a Christian thought process and spiritual tradition in a totally indigenous concept; for this,

they were relying on their inspirations from the Vedas, Vedanta and other philosophical

insights in Indian background. In such contexts, these works are noteworthy. (1)

‘Satchitananda Realisation Thoughts’ of Brahmabandhava Upadhyaya (2) ‘Christian

Devotional Thoughts’ of Bishop Appaswamy (3) ‘Returning to the Centre’ concept by Bead

Griffith (4) ‘Alignment with the inner heart’ thoughts of Swami Abhishikthananda (5)

‘Manthramanjari’, a thought formulated by Raymond Panicker related to Veda

enlightenment. [Please refer to the notes attached towards the end of this text].

b. ‘Liberation’ Approach: There are many who emphasise ‘Liberation Movement’ as one crucial

way for indigenisation as a Christian response to contemporary realities of life. The concept

behind this approach is to see and understand Christ as inspired through processes of

liberation and participating in movements of liberation from injustice as Christ himself is the

liberator.

c. ‘Humanisation’ Approach: This is an approach commencing with the reality called ‘man’, to

align with Jesus Christ, the man in fullness, as model and goal. The attempt here is to explore

a humanised spirituality and an indigenised Christianity that would contain such a spirituality

that would be independent of traditional theology and established structures for which new

dictions like Humanisation and Quality of life are relied upon.

d. Approach through Eastern Christian Fraternity: Through this approach, what is being sought

is an indigenised Christian Theology that is Indian in nature by assimilating what are

common in eastern Christian thoughts and Indian thoughts.

e. Approach to a sort of technical Indianisation: In this approach, what is envisaged is to

transcribe Christian truths through usages of Indian words and ideas; language for spiritual

rituals and observance, setting of music to liturgical hymns, musical notes, attire for worship,

meditational system and in matters of such similar nature, an Indian image is necessary.

Limitations:

It has to be taken note that the above approaches have lots of limitations.

• Very often any terminology associated with an ‘Indian’ concept gets linked to any particular

religious thought process in India; usually, these are limited to Hinduism.

• These approaches do not have much scope to keep cordial relations with common human

life; therefore, their relevance gets limited to theoretical levels only.

• Often, Indianisation gets limited to external factors; some such external factors might be

ancient, yet irrelevant now.

• Most of the spiritual movements we have in India are individual centred; thus, social

responses are turning irrelevant.

• Excessive importance given to regional background results in ignoring the universal

traditions of Christian truths.

Peculiarities of Integrated Approach:

When Christianity in India is indigenised, it can be qualified as ‘Indianisation’. Indianisation is

something that has to contain two crucial backgrounds namely (1) the ancient heritage of India and

(2) the contemporary realities of life.

The following characteristics are evident in the ancient tradition of India.

• The authoritative nature of a religious life that has been formulated in the background of a

family life that is concurrently mediation oriented and individual centred

• Though the religious life is individual centred, the discipline maintained within that has been

integrated with social and family ways of life

• Art, literature, science and political thought processes have been reflections of the religious

life pattern

• The reading of scriptural texts and performance of rituals in worship have been in such a

manner that there is an enchantment and a satisfaction in their presentation itself

• A living style that has been simple to its core

• It used to be quite common to have a feeling of tolerance as well as a respect or regard to

the accepted social order that has been coupled with an etiquette of hospitality

There are certain factors needed to be taken care of while the realities in contemporary way of living

are looked into.

• The secular culture seeking freedom from a religious pattern of life for its independent

sustenance

• An economy that has been a failure in the social scenario

• A practical life where tendencies of disintegration are rampant through considerations

based on religion, caste, language and locality

• An over influence of western culture that has been found malicious

• A system of governance that is powered by corruption and injustice

When we think about Indianisation or indigenisation, what we should have in mind is a system that

is righteous to the ancient traditions so as to have a sensible response to the realities of today; the

new value wealth based system that challenges our ancient ethics and moralities has to be

addressed in its right sense. The umpteen challenges in this path has to be confronted and tackled

judiciously.

Main Challenges:

• The first challenge is to remove the misconception that Indianisation or indigenisation is

same as Hinduaisation. When we use the term India’s it shall not be conceived as Hindu’s, it

must be correctly perceived as something related to the vast geographical area of India. In

this geographical area of India, there are a host of cultures intermingled with one another

such as those belonging to Aryans and non Aryans; there are lots of philosophies, lots of

religions, lots of languages, lots of spiritual traditions and lots of varying issues seen in day to

day life.

• Another challenge is to remove the misconception that we have, to discard the religious life

in which we are more or less content and satisfied, for the sake of indigenisation. We have

to continue in the satisfaction we enjoy and enjoying that satisfaction, grow further; this is

what really favours indigenisation. Exploring new ways and being subjected to further

experimentations are part of growth process; but a perverse approach can never welcome

growth.

• Yet another challenge is confronting the adamant stand that there shall be only one nature

for a Christ centred spirituality and theology. There would be various media and different

approaches to experience Christ and interpret his redemptive deeds; once we agree to that,

there is no need of any anxiety that Christ would be lost from our fold. Our Lord Jesus Christ

is not of that nature to get lost.

• Some of the terms and thoughts we rely on while working on experiments on indigenisation

or in our approach in that direction are likely to lack clarity in a theological sense. At the

same time, it shall be remembered that even the Greek terms ‘Ousia’ and ‘Hypostasis’ are

lacking clarity to our perceptions in a similar manner. Therefore, confronting the tendency to

totally discard new approaches just for a reason that they are not very transparent or not so

wholesome to our perception is another challenge. It is a truth that transparency comes out

of a situation of no transparency. We grow from imperfection to perfection.

• What we seek through indigenisation is an integrated or holistic spirituality. But many

among us are looking at spirituality as something that confines itself to the other world; this

lacks a social concern and is not touching our day to day scenarios of practical life. We have

to develop a spirituality that satisfies most of us, at the same time, carrying with it an

awareness to respond to social situations from time to time. The challenge we have to

address in indigenisation here is that such a face in spirituality can be branded even as

decline of spirituality by some people.

Questions:

1. Explain briefly the stands adopted by missionaries towards indigenisation.

2. Explain briefly the approaches to indigenisation till now.

3. What are the main challenges in the path of indigenisation? Find out a few practical

suggestions to address such challenges.

Lesson 6

Practical Base for Indigenisation: Dialogue

# What is a Dialogue? # Life History of Indian Religion # Tangible Goals # Getting to Dialogue # Facts

to be Attended to #

What is a Dialogue?

If Christianity has to be effectively indigenised, an understanding has to be built up that Christians in

India are not aliens or foreigners. Therefore, Christians have to develop meaningful relationships and

mutual understanding with the other religions in this country which form a large majority. It is

necessary that Christians should take initiatives in this direction. Such initiatives open up dialogues.

In its broader sense, dialogues can be seen as sensible co existence with other religions in day to day

life. Dialogues can also be explained as a concerted effort to strengthen this way of life in its true

sense.

Life History of Indian Religion:

When we examine the history of Indian religions, four distinct stages can be seen there.

• Even before the Aryans entered India, there were religions here; they were what made their

way in before the Aryans or what grew up on their own here itself like the Dravidian

religious life which have been getting reflected in the Harappa and Mohan Jodaro cultures

which can be called Dravidian religious life.

• The Aryans had brought here and formulated religious lives which were based on Vedas and

priestly like Parsi religion.

• There was also religious lives grew up in relation with Aryan and non Aryan concepts like

Jainism and Buddhism.

• Similarly there used to be development of religious life related to Aryan and non Aryan

concepts in general as also independently with them like Christianity, Islam and Sikhism.

The first three stages among the above have been rich with a history of dialogues between Hindu,

Parsi, Jain and Buddhist religions. Dialogues between Christian, Islamic and Sikh religions are seen in

the fourth stage. We see a peculiarity in all these four stages. Even if there were disputes between

religions, the deep rooted culture of tolerance enable co existence very fast in the Indian religious

history through dialogues. But it has to be admitted that there are challenges here and there in the

modern era.

Tangible Goals of Dialogues in the modern era:

a. There have to be efforts to ensure peaceful co existence, to avoid misunderstandings and to

encourage growth of mutual co operation among different religions. Such efforts can bear

fruits only with discussions between individuals and communities on matters related to

religions with an open mind backed up with an authority that is strengthened through

experience.

b. There can be conflicts when followers of different religions and ideologies confront each

other; but effective and timely dialogues can avoid many of the problems

c. A social way of life enriched in justice is envisaged by all religious philosophies. Thus,

movement of dialogues can take lead in the fight against injustice and in formulating

righteous social visions.

d. Every religion has always something to learn from other religions at least in the practical way

of life. Thus, dialogues between religions would be helpful in being mutually

complementary to each other.

e. Dialogues on the above lines can pave way for religions in India to live tuned up with the call

they have. For any religion in India to respond sensibly to practical life patterns here, two

aspects are to be taken care: (1) the ancient religious traditions we have in India have to be

seen positively (2) there shall be live relations with philosophical thoughts aligning with the

contemporary realities in India. Both these can be made possible through dialogues between

different religious philosophies.

Getting to Dialogue:

It is desirable that the efforts towards dialogues are taking place at three levels.

• There can be localised forums where common men of different religions are cooperating

with each other that their friendly relations and mutual accommodation are encouraged at

the grass root level.

• There has to be forums of dialogues at a level where people contribute towards thought

processes deeply through their vast experiences and their committed interest in such

efforts.

• There has to be study groups where men of different philosophical and religious outlooks

meet together with an attitude of mutual consensus.

Facts to be attended to:

Let us have quick glance through certain facts needing our preferred attention when dialogues tale

place in the three levels as indicated above.

a. It has to be agreed that each religion and philosophy has its own uniqueness.

b. An authoritative open approach is important. What one experiences and believes has to be

shared without dilution. Along with that, there should be an open mind to accept what can

be accepted from others.

c. Let us not forget that the goal is not to enter into a debate, but to reach an understanding as

good as possible.

d. We must be prepared to accept and respect the one at the other side of the dialogue as he

is.

e. Let us be ready to learn more with the conviction that there are more to learn from other

religions and philosophies.

f. A comparative study can throw light on differences and similarities, but a judgment on

which is noble has to be discouraged until a correctly enlightened in divine knowledge.

g. We must have a mental set up for sacrifice that would have little bit of revolutionary

characteristics but a fear that our faith may get diluted or we may have to reconcile for a

settlement shall not create obstacles to our Spirit.

h. We have to take care to see that there comes up nothing through a dialogue that would

hinder love, the practical base of any religion or philosophy.

i. With an open mind, one can explore the inner circle of another’s faith and experience;

however, even one’s best efforts may not touch its fullness. This is something that has to be

accepted.

Questions:

1. What is the relevance of dialogues in indigenisation?

2. What should be the goals of dialogues?

3. Discuss the practical aspects of the process of dialogues.

Unit 2

A Probe into Indigenised Christian Religious Life

Lesson 1

Spirituality

# Spirituality: Analysing the Term # Main Dimensions of Spirituality # Core of Spirituality #

Spirituality: Analysing the Term:

We should have clarity on what is really meant by the term ‘spirituality’. Linguistically, it can be

understood as something that gives importance to spirit. If we look into the ancient religious texts in

our country, spirit can be understood as the essence of an individual. This is not different from the

essence of universe which is the eternal truth. This is neither in variance with or in contravention to

body or flesh; it indeed is the essence of body as well. Thus, spirituality can be understood as the

concerted effort to seek spirit that is the essence in an individual. This makes us realise that

spirituality has a wider and deeper meaning than what is transpired through Greek and Latin

traditions. In an Indian scenario, any particular facet of religious way of life cannot be named as

spirituality. Spirituality cannot be limited to ascetic life or enlightenment of self or liturgical rituals,

but it has to be understood as the splendour of different dimensions we have in our life enriched

through ethical doctrines.

Main Dimensions of Spirituality:

Theology: Spirituality has its presence reflected most in theology. Theology is influenced by

spirituality and spirituality is influenced by theology. Therefore in the backdrop of Christian

spirituality in Indian situations, theology has its importance which would be quite prominent. Here

comes up a question; should we restrict the theology that is aligned with an Indian scenario of

Christian spirituality as something matching with any Indian or any foreign philosophy thought

processes? What we have to look into here is that theology needs to have a far wider canvas for

expression. Hindu theological thoughts could accommodate philosophies of non duality as well as

various devotional approaches; likewise, Christian theological thoughts would have to be broad

enough to contain different traditions of interpretations centred in Christ. This may result in the

formulations of new traditions of spiritual enlightenment in line with such interpretations and we

have to contain such traditions also.

Liturgical Rituals: A religious life that has been manifested within the backdrop of family life, which is

meditation oriented and individual centred, is an Indian heritage from very ancient days. Any

liturgical rituals developed attaching importance to the above aspect would have an Indian touch, be

them individual centred or commune centred. Usually, Indian liturgy has a meditational diction

associated with it that though there is no compulsion for confining to only one diction. Indian liturgy

is associated with a classic touch of hymns with traditional accompaniment of indigenised

composition of music. Such liturgical hymns and prayers should have reflections of an Indian life

merged with them. The ritualistic presentations matching an ascetic life or the thoughts of one who

has renounced worldly life would have no relevance to a common man. Therefore, common family

life issues and circumstances of a social life have to be manifested in liturgy and rituals that a

common man can find solace in worship.

Aesthetic Enjoyment: Primarily, aesthetic enjoyment depends upon individuals and therefore, it

would not be possible to insist that everybody has to have it in a very same manner. Yet, the

aesthetic enjoyment traditions deep-rooted in ancient India have some common characteristics. It

can be understood as an aesthetic tradition that has no association with mental or physical

excitement, but confined to self denial, self discipline and meditation. May be, the congruence with

such traditions would have made Malankara Church more comfortable with Syrian liturgical rituals

rather than Latin rituals.

Use of Scriptural Texts: In the Indian religious life, scriptural texts were used more for mediation

rather than for interpretations. This is not to advocate that interpretations should not be seen as

important. Indian Christian spirituality has been known for having more opportunities to read from

scriptural texts devotionally as also reciting them as hymns which provides greater aesthetic

nourishment. Malankara Nazarenes have a tradition to recite or sing scriptural truths in the form of

hymns. We have many examples for this such as ‘Adathinte Vattakkali’, ‘Poorva Yousppinte

Vattakkali’, ‘Kanni Ummayude Pattu’, ‘Younan Nivyayude Pattu’, ‘Mar Yuhanon Mamdanayude

Pattu’, ‘Mooshayude Vattakkali’ and ‘Cheriya Thobiasinte Pattu’ and so on. It is common tradition of

Eastern Churches to recite Psalms as hymns. Interpretations to scriptural texts are also important.

The Christian tradition here has to devise an interpretation style for scriptures that is purely Indian in

nature. Russian Church and Greek Church have already formulated their own pattern for

interpretations based on which they deliver sermons. But what is mostly seen among Indian

Christians is a pattern akin to Protestant culture. Shouldn’t we make specific mentions of Indian

religious texts with reference to their searches and findings too, parallel to Old Testament scenarios

or even outside that? Shouldn’t we look out for metaphors or examples related to Indian way of life?

Shouldn’t we give emphasise to comprehensive Christian responses on day to day situations while

interpreting scriptures?

Core of Spirituality – Divine Vision:

Generally, in Indian thought processes, core of spirituality is realisation of God. It can be transcribed

as Divine Vision in Christian thoughts. The image of God possessed by man is a covenant that he is

divinised through Jesus Christ. Entering the presence of Father is freedom of the new status of

children. When we succeed in tasting God in His person, man is divinised and experiences Divine

Vision. How best we have known God, we can never claim that we have His vision in its wholeness!

The path of experience in that line is so limitless or endless. But, the deeper one knows Christ, that

much one knows Father. Christ has said that the one who has seen him has seen Father.

Questions:

1. What are the important dimensions of Indian Christian spirituality?

2. Write a text for speech based on any Biblical portion of your choice giving interpretations in

Indian background.

Lesson 2

Worship

# Basic approach to Worship # Indigenous Worship through Words # Indigenous Worship through

Rituals #

We have already seen that liturgical rituals are most important when we think of worship and that

indigenised rituals would have certain notable peculiarities as we can see in them. However,

traditional oil lamps or sandal sticks or camphor or paddy filled measuring vessels seen as an

indication of indigenised worship is wrong. Such rituals may be branded as efforts towards moving

to Hinduism. Even in modern Hindu way of life, such rituals are gradually losing significance.

Basic approach to Worship:

In worship, the basic approach is very important. An attitude of total submission before the

Almighty, the epitome of mercy in abundance, with utmost sincerity and above the limitations of

time and space can be the approach to worship. The aesthetic feeling one has in such an approach

has more eloquence than any feelings we experience through words or deeds. It carries more

communicative power. But once we are immersed in such aesthetic experience, it is just that we

cannot pull back from uttering certain words or performing certain deeds. Yet, such words are not

getting reduced as just supplications. Such words carry with them glorifications of thanks giving

flushing out of our hearts. There would be sobbing of helplessness. There would be confessions filled

with repentance. There would be supplications of our needs before His will. In those deeds, our

performing organs take part; our sense organs take part. We can submit everything to Him which we

value. Through our gestures, we can present before Him the blessings we have and the tranquillity

we experience in our fellowship with Him.

Generally, we see an approach and usages of words and performance of deeds as illustrated above

in Eastern Christian worships as also in the ancient religious life in India. What we have to work out

now is how this approach can be refined as more meaningful, relevant and pleasing.

Indigenous Worship through Words:

Regional language: The liturgical format for worship can be poetic or prose in individual context or as

a commune. Be them poem or prose, it is important that the language shall be regional; it has to be

simple to comprehend; it has to be of a contemporary style.

Prose Format: Supplications and glorifications are included in prose format of liturgy. In Indian

context, glorifications, supplications and exhortations are to be formulated carefully with a basic

approach that nobody feels provoked. The contents of liturgy has to be systematically devised that

when a worship relates a particular occasion like Holy Matrimony, there must be prayers and

exhortations to remind the importance of a married vocation and the challenges to be confronted as

well as the Divine Grace that is made available through the sacramental liturgy.

Poetic Format: It is generally accepted that glorifications, supplications and exhortations in poetic

format are found more appealing. When the liturgy is poetic, the music set to them assumes

importance; the musical notes prominent in ancient Indian traditions which are deep rooted in our

culture can be relied upon to tune liturgical hymns. In such music, rather than relying to imitate

western or such other systems, emphasise should be to resort to the beauty and tradition we have

been enjoying here traditionally. Carnatic music is complex that common men may not find them

friendly. There may be people who prefer western system but in an indigenous scenario, what are

desirable are Indian musical notes and instruments like veena, sitar and the like.

Indigenous Worship through Rituals:

Arrangements: It is desirable to have an orderly arrangement while conducting worship individually

or as a family or as a community. While planning out such an orderly set up, there are many things

which can be adopted from the religious life of ancient India. Decorating the place with lights and

flowers as well as burning incense are some of them. Light, beauty and fragrance are most pleasing

to human senses and therefore making these as a background for worshipping God is appropriate.

Sitting with legs crossed one over the other is accepted as a posture that enables one to have total

concentration of mind while meditating, as understood from the experiences of ascetics and others.

But sitting in such a pose for a long time may not be comfortable to many. The pattern followed by

Eastern religions by and large is the celebrant and the participants facing the same direction during

worship.

Moments of Silence: One may doubt whether moments of silence can be called a ritual. Here,

‘silence’ is taken as a ritual because during worships, ‘silence’ has its own ritualistic significance. An

order of worship can be set up with utterances of words and performance of deeds to make them

quite an active exercise; but moments of silence during a worship, may be intermittently, albeit

short, provides occasion to meditate and simply leave the busy scenario for some time, though for a

short while. May be, our concentration is disturbed through the words or deeds in worship when

moments of silence help restoring it.

Honouring: To honour Almighty, people prostrate before Divine presence; there are people who

express their honour to Almighty by showing respect to other devotees during worship; both these

deeds are equally important. Folding hands is one type of honour that has been continuing in our

country right from very ancient days. In Indian context, folding of hands is more touching than bodily

embracing or shaking hands. Prostrating before Divine presence is not an exclusively Indian

tradition; this can be seen in many other religions also.

Specific Rituals: Worship can be arranged in relation to crucial events that take place in our family

life, in our personal life or in our Church life. To make such events sensible and meaningful in their

full depth, appropriate rituals can be relied upon. For example, in connection with solemnisation of a

Holy Matrimony, some of the very simple rituals those were observed in Nazarene families during

the good old days can be included as part of our worship. Dressing up the bride and also the groom

with prayers, arranging a prayer prior to their leaving for the church, offering gift to venerable

persons like his or her guru, lighting a lamp while the bride and groom leave for the church for the

Matrimony service are all such rituals which can be connected to our worship. The custom of

observing a ritual on Maundy Thursday when all family members join together in remembrance of

Last Supper of our Lord can be remodelled as worship which would not reduce or belittle the

significance or value of our Holy Qurbana.

Questions:

1. What should be the basic approach to worship?

2. Make an attempt to prepare a liturgy for the evening worship for Christmas under the

auspices of a spiritual organisation to which you belong to in such a way that the same is

holistic in nature by usage of appropriate words and observance of rituals.

Lesson 3

Art and Literature

# Brief History # Field of Art # Field of Literature #

Art and literature are means for Christian religious life to merge with the common stream of life. The

ancient Church had their own systems that Christian values and truths are reflected through art and

literature for the benefit of people. Therefore, indigenisation of Christianity involves encouraging

regional media of art and literature so that Christian values are transcribed through them for the

benefit of all.

Brief History:

There used to be many Christian art forms in Malankara Church before the western missionaries

found their way in. Margam Kali, Paricha Muttu, Vattakkali are all parts of them. The purpose of a

space adjacent to the western side of the church building called Natakashala which certainly was an

integral part of the church was for enacting art forms like Chavittu Natakam and other song or dance

forms mentioned above. But missionaries ignored art forms; their concentration was in literature.

Malankara Christians as well as missionaries had made valuable contributions to literature

particularly to travelogues and linguistic studies.

Field of Art:

After the entry of missionaries, there has not been much contribution from Christians in the field of

art. May be there would have been some attempts out of personal interests, but they were not

propagated as they should have been. Assisi Arts, Kalabhavan, Christian Arts and Christ arts are

similar attempts of modern days. However, there should be studious explorations to certain fields

can be summed up as (1)Engravings on church; carved works (2) paintings and drawings (3) Vocal

music (4) Instrumental music (5) Dance (6) Drama (7) Story narration with musical accompaniment.

These are some media through which social reformation can be implemented effectively through

Christian witnessing. Among these, there must be attempts to carry out researches in such areas

those are notable in content and laying emphasis on Christian values. The words of Rev Matthew

Daniel is pertinent here: “It must be stated that the Christian community in Kerala have been

showing a negative approach in the field of art in this modern era; Church leadership chose to

prioritise their action plans in setting up institutions and establishing upper hand in other areas”

(Kerala Chraisthava Samskaram; page 153, 154).

While efforts are being made to focus attention in the field of art, certain criticisms on contemporary

Christian art media are worth noting.

a. As of now, the architectural fineness of churches is seemingly not much different from those

of cinema halls. Architectural planning of a church is having more attention towards space

availability and economic considerations.

b. Paintings and drawings are seen to be totally imitations. Portraits of saints and fathers are

individualistic oil paintings and there have been no attempts to enlighten their devotional

life.

c. Foreign influence is visible in singing of hymns be them individual or in group; generally

reformation segments attach importance to hymns; Syrian tradition is also not different. But

the Christians in India have not bothered to formulate a tradition of devotional music in an

Indian style.

d. Even among instrumental music, western style is seen to be playing support role to Christian

art forms in these modern days; Indian instruments like Veena and Sitar are sufficient to

present devotional taste to music.

e. The dance forms in Indian context are highly devotional and submissive to divinity; but these

are not taken seriously and western dance forms are given prominence in religious art form

which is really a tough nut to crack.

f. In dramas, apart from Biblical stories, Christian responses to contemporary realities and a

Christian cultural presentation aligned with ancient religious traditions in India should be

possible. But what we see these days are a sort of devaluation to Christian values in the

name of freedom of expression while presenting Christian dramas on stage.

g. Narration of story with musical accompaniment has been found acceptance among common

people. It is high time that an original Indian style has to be designed for this art form within

an indigenous Christian tradition.

Field of Literature:

There are commendable achievements from Christians in the field of literature in Malayalam as well

as in other languages. In the modern days, Christians have had their presence felt in poetries shorter

version as well as longer, devotional songs, novels, poems, journalism and theology.

However, some of these are being pushed to oblivion; folk songs and hymns are getting forgotten.

But, hymns certainly deserve place in Christian worship. Sadhu Kochukunju Upadeshi (Comforting

Hymns), Kandathil Varghese Mapillai (Keerthanamala), K V Simon (Christheeya Sangeetha Ratnavali)

and C P Chandi (Christian Bhajans) are notable among them. Of these, C P Chandi is acknowledged as

the Poet of Church.

Questions:

1. Explain the relevance of art and literature in Christian witnessing under Indian context.

2. Work out how you can make a contribution in any of the areas under art and literature

discussed in this lesson in which you have an interest.

Lesson 4

Interpretation of Scripture

# Authenticity of Scripture Texts # Explanation of Background # Use of Hymns # Responses to

Contemporary Truths in Life #

In previous lessons, we have seen that an original diction is necessary for interpreting Scripture texts

indigenously. Now let us try to understand what should be the characteristics of such a pattern.

Authenticity of Scripture Texts:

Our ancient religious traditions never seriously bothered as to how much authentic were religious

texts historically or otherwise. Who authored such texts or when were they authored have not been

a matter of relevance and there were not much of a contemplation in that direction. But the inner

meanings of such scriptural texts were seriously looked into and studied; the essence contained

therein was considered important. An original authenticity was attached to Scriptures but there was

no literal infallibility associated with them. The Indian interpretations were aimed at searching for

the internal meanings and relevance based on traditions.

However, consequent to the western influence, the Indian Christian tradition too has been attaching

importance to historical authenticity of such texts; excessive emission thereof is very often reflected

in the interpretations of scripture. This peculiarity can be seen in culling out scriptural verses to suit

any situation and attaching authenticity to such verses those are found suitable in those contexts.

This makes it necessary that we look into the lacunae with such a system of interpretations. Any

debate on the historical reality of portions of the scripture can naturally lead to the authenticity as

well. This may result in confusions not only to common man, but also to educated ones regarding

such interpretations.

In Christian and indigenous scriptural interpretation, interpretation style in an Indian scenario has to

have wide recognition. It is pertinent to note here that the Indian interpretations and that of

Eastern Church traditions have many facets in common. What is needed is to have interpretations

without ignoring the historical background, but make them relevant to contemporary life resorting

to metaphors or allegories or symbolisations. It can be understood that most of the scriptural

interpretations of early centuries were in these lines. The interpretations written by Origen on

Christian scriptural texts were foreseeing relevance thereof in three dimensions namely body, mind

and soul. His interpretations used to be metaphorical. Origen has worked out an interpretation on

the Old Testament book ‘Song of Songs’ and the spiritual insights revealed through him are

fascinating. It was Origen who authored ‘Hexapla’ which commenced a scientific methodology to

carry out studies on Holy Bible. This is a study relying on the earliest six root forms of scriptures

through which original facts are explored minutely. This indicates that once we resort to a

metaphorical style, there is no need to ignore scientific approaches.

Explanation of Background:

While interpreting New Testament scriptures, having a deep understanding of the background

assumes much importance. However it is often seen that such an understanding of background gets

confined to Old Testament era and the thoughts attached to that. It is not a matter of dispute that

Old Testament books hold an enviable position as a historical background for New Testament

events. At the same time it needs to be realised that Jesus Christ cannot be limited to expectations

of Jews being fulfilled. Jesus Christ has to be understood as the fulfilment of the expectations of this

universe in its wholeness. Therefore, it is appropriate to work out relevant backgrounds of other

religions and scriptural texts, perhaps outside the Old Testament background.

In other words, what all explorations are carried out and the resultant inferences reflected in the

Indian religious texts are to be given a place in the background for Good News in India. There are

many examples that can be seen as symbolic events in the epics of ancient India. The presentation

verse of Bhagavath Geetha (4: 7, 8) can be pin pointed in relation to a Christmas scenario.

Use of Hymns in Interpreting Scriptures:

The ancient religious teachers in India used to interpret scripture and convey their messages thereof

by reciting them as hymns. Meaningful hymns in simple languages were good enough to transmit

the core ides effectively. As hymns can be learnt by heart by any common man easily, the messages

used to remain immortal in their inner self. Using such hymns has good relevance in interpretation

of Christian scriptures indigenously. As an example, please look into the below given text of a hymn

which narrates the command of divine love and human love being dovetailed.

“Any heart hurting a human, fails in loving our Lord”.

Responses to Contemporary Truths in Life:

One has to be careful of the current scenario along with ancient diction while carrying our scriptural

interpretations. Any scriptural message is significant only to the extent it is related to the current

practical issues. Any idea that is being attempted to be conveyed becomes appealing only with real

life metaphors of contemporary life.

Questions:

1. What are the important facets those are to be included in the Indian Scriptural

interpretations?

2. Write in short what you find useful after reading an Indian religious text.

3. If you are of the view that there are a few contemporary issues about which enlightenment

is needed, what are such issues or events of our days you have in mind?

Lesson 5

Ethics

# In the backdrop of an understanding of Ultimate Truth # In the backdrop of Eternal Goal # In the

Backdrop of Concept of a Person # In the Backdrop of Concept of a community #

The basic doctrines of Christian ethics would be the very same wherever they be, but there could be

indigenous emphasis as applicable. For example, mutual love is a basic doctrine of ethics; here,

western countries give more emphasis to emotional expressions whereas eastern culture lays

emphasis on contentment and controlled expressions of love. A Christian way of life in an Indian

background should necessarily possess ethical characteristics those are indigenous in nature. We can

say that there are four foundations for ethics such as an understanding of eternal truth, a concept of

eternal goal, an understanding about person and a concept about the community. Now, let us have

a discussion on the emphasis of Christian ethical concept that is indigenous based on the

background of the above four foundations.

In the backdrop of an understanding of Ultimate Truth, a Christian Concept of Ethics in an Indian

Scenario:

Almost all religions accept God as the ultimate truth. Therefore, the ethical concepts of religions

would always be God centred. In the religious thought process of India, the Sanskrit originated word

‘RITHAM’ is one that correlates ultimate truth and concepts of ethics. The ultimate truth or God has

to be understood as the ontological energy of life. RITHAM can be said to be that state which

supports anything and sustains in a Divine ontological energy. In other words, leading a life in ethics

is nothing but living in RITHAM according to Indian tradition. Semitic tradition advocates a life in

tune with the commandments of God which is not different from what Indian tradition advising to

live in RITHAM; but there may be variance in emphasis. In the ultimate analysis, the teachings of the

Bible that the one who disobeys commandments of God would die is the very same as pointed out

by Upanishads that whatever is variant with RITHAM would not sustain. Under such circumstances,

in a Christian concept of ethics in India, it would be desirable to emphasise that aspect where

ultimate truth and ethical doctrines are ontologically related. In other words, God has to be

understood as one who is the basis of life as well as its ontological energy rather than as one who

keeps on watching his subjects to see whether they are following His commandments or not. Based

on such an understanding, death or sin can be explained as a tendency that would not make a

righteous judgment of freedom and would not accept ontological energy. “Know you not that you

are the temple of God, and that the Spirit of God dwells in you? If any man defile the temple of God,

him shall God destroy; for the temple of God is holy, which temple you are” (1 Corinthians 3:16, 17).

This verse conveys that God is not one who destroys, but what is not akin for Him to dwell in will get

eternally disintegrated. If we can understand this truth, then we would not see our body or mind or

our community or even this universe as consumable objects; instead, they would be seen as Divine

energy. Then, they would be seen as nobler and really important. Christian thoughts have to lay

emphasis that in an ethical view, we may see God as a foundation and ontological energy, but He

can never be interpreted as a principle or object; He is to be understood as fullness of personality. In

other words, the personal relation and ontological relation are to be integrated and dovetailed in a

Christian ethical conceptuality of Indian background.

In the backdrop of Eternal Goal, a Christian Concept of Ethics in an Indian Scenario:

In Christian view, the ultimate goal is holistic salvation of a person as well as of the community which

has to be experienced in material, mental and spiritual dimensions. In the back drop of progressive

growth towards this comprehensive or holistic salvation, ethical conceptualities too should be

exhaustive. The Christian view never holds the thoughts of redemption of a person individually. The

ultimate goal in Christian point of view seen as abundance of life (John 10:10) where there is

transformation of individuals and community in coherence. This is the experience where man is

content with the ‘Word’ of God which merges with righteousness and peace of man together with

the joy of Holy Spirit; redemption is not restricted to material contentment. Therefore what is

important here is a pattern of living where individuals and community are seen together in a world

that is not to be branded as evil, but life is just not being confined to this world alone. The approach

to life in the religious tradition of India reflects this approach.

It may be argued that individual has the prime place in Indian religious tradition and that body is

insignificant, but soul is decisive. It has to be admitted that such an outlook has erroneously

infiltrated into our culture at some point of time and efforts were there to rectify this. Part of such

corrective measures has come in the form of Jainism and Buddhism. In Christian religious tradition

too, apprehensions of this sort have cropped up and corrective measures were implemented to put

things in its right perspective.

It is necessary that concerted efforts are necessary to establish the above discussed holistic

relationships in the ethical outlook of an indigenous religious way of life.

In the Backdrop of Concept of a Person, a Christian Outlook of Ethics:

In Christian view, an individual, man or woman, has been created in the image of God enjoying free

will. This call and right are realised in relation with God and community. Here, we have a crucial

indication that there is equality between one man and another, between man and woman.

Wherever this equality gets distorted, those situations and systems are unethical. But such a view

doesn’t seem to have found acceptance in India, be it in ancient days or in modern days. However,

we have seen voices of dissent rising from within the Indian religious tradition itself against the

social system which has been nurturing such iniquities; the fight against ‘sati’ under the initiatives of

Raja Ram Mohan Roy is an example. Therefore, the indigenous Christian ethical concept in India

should possess the straightforwardness to stand against such open or closed door exploitations.

In the Backdrop of Concept of a community, a Christian Outlook of Ethics:

A person is always part and parcel of a community. Christian view advocates that a person attains

his ultimate goal through the community to which he is integrated. What happens in the Church is a

sojourn of the community towards fullness. The culmination of that sojourn is fulfilled in the

Kingdom of God or is realised at Divine Governance. This indicates that community has a specific

influence on the individual. To a good extent, an individual has his influence on the community too.

This influence of the community towards individuals is commonly seen these days in choosing dress

materials, in resorting to luxuries of life or in emotional expressions. This has resulted in recognition

or respect being accorded to individuals based on their financial richness; this often has paved way

for discordances in family life also.

However, in the social life of earlier days, individual influences or social influences were in areas

which were matters of greater depth. Some of them were mutual concerns for each other, simplicity

in living style, respect for family head and teachers, submissions to ethical values, self discipline and

the like. Therefore, the order of those days was honouring quality of life and not status of wealth. It

has to be seen how far we can contain this sort of a social system within the Christian ethical

conceptualities under an indigenous scenario.

In our discussions so far here, the challenges have been towards formulation of revolutionary

models in the area of education, in the attitudes towards labour, in understanding man – woman

relationships and so on.

Questions:

1. What are the basics of a Christian ethical concept that is Indian in nature? Explain.

2. Write briefly your response to this statement: ‘The system of education we have in India

today is exclusively aimed at making money

Lesson 6

Rituals

# Major Events in Personal Life # Feasts in our Church Life # Participation in national festivals #

In an indigenous religious tradition, the indigenous characteristics can be expressed most in the

performance of rituals. Major events in personal life, feats of the Church and national festivals are

some of the areas where there are celebrations with indigenous pomp and excitement, but the

meaningfulness of the rituals is not to be belittled. The Malankara Nazarenes were very careful in

this aspect right from very early days as we understand from available records. However, there has

been not much progress in this area once our relationship commenced with foreign Churches with

the entry of Portuguese missionaries. What is desirable now is to explore how best we can observe

our festivals and other events retaining their messages and significance but in an indigenous colour.

Celebrations of Major Events in Personal Life:

In the ancient traditions, all major events in one’s personal life used to be observed as rituals and

mostly, they used to be in the household scenario. These rituals were helpful in retaining mutual

friendliness among families and the community as also to strengthen their bond of cordial

relationships. Similar household rituals were very much there with Malankara Nazarenes also. Some

of them are continuing even this day. For example, when a baby is born, there is ritual even now to

place gold and honey on the baby’s tongue. The ritual we have at the houses of bride and groom on

their marriage eve also are observances of an indigenous nature. Before leaving to Church at the

time of Holy Matrimony, elders and teachers are honoured.

However, these observances are losing their glamour on account of dominance of western culture

among us; many of these indigenous observances are branded sectarian by vested interests. Under

such circumstances, some of the rituals followed in Christian houses attract attention. It should be

possible for Christians to contain indigenous observances without diluting the related basic values

taught by the Church. While sacramental rituals are mostly observed at the church, there are certain

other things those can be performed at the house hold; these things, if properly organised, can help

enhancing the warmth between family members and close friends. There can be songs, dances,

short games and so on for healthy entertainment. Even the sacramental celebrations at church can

be arranged with an indigenous touch so that they can be made more meaningful.

Feasts in our Church Life:

When we celebrate indigenous and universal feasts, there should be significance for rituals those are

indigenous. Certain rituals are very common among people of Kerala, so familiarised in daily life such

as flag hoisting, common worship, indigenous musical instruments, processions, common meals and

presentation of various art forms which do not have any sort of bars based on caste, creed or

religion. Once we give emphasis to indigenous customs, it needs to be ensured that the essence in

the meaning of rituals should not get distorted. Therefore, it would become necessary to cleanse

some of such indigenous rituals so that they do not pose a danger to Christian witnessing. Possibly,

other religions would appreciate the message contained in such cleansing.

There is an age old custom among non Christian religions in India to conduct recital of scriptures

continuously for a certain prescribed period in association with celebration of feasts. Including this in

Christian feasts would be a good step and it would be an indigenous innovation. It is also desirable

that the joy of Easter and Christmas celebrations are shared with followers of other religions who

reside in the neighbourhood.

Participation in National Festivals:

Christians’ attitude towards national festivals is an indication whether they move in tandem with

the main stream of the nation. Independence Day, Onam and such festivals can be celebrated by

Christians in a liturgical atmosphere. Onam is a festival where the subjects look forward to the

triumphant coming of a king filled in hope leading to an equitable way of life for all; if so, can’t we

contain the spirit behind Onam in a Christian way?

When we celebrate the feast of Ascension of St Mary on August 15, shouldn’t we remember our

nation and the sacrifice of our leaders of the previous generation that we could pray for them and

the nation? The purpose behind national festivals includes a renewal of the spirit of national

integration and mutual affection within the community. Can’t we take initiatives to organise

functions jointly with our non Christian brothers? Could it be branded as contradiction to biblical

teachings? Any open evaluation will not say so.

Questions:

1. What are the areas in rituals where indigenous character can be introduced? Discuss.

2. Write an article foreseeing what all things, in relation to Independence Day, can be done by

those who join together for worship on August 15.

Unit 3

A Probe into Indigenised Christian Witnessing in Social Context

Lesson 1

Responses in Social Arena

# Social Background of India # Common nature of Social background # Responses #

The energy of an indigenised Christian order is its responsiveness. Sensible responses to the

contemporary ways of life would be a notable nature of indigenousness. Such ways of life have three

noteworthy areas namely political, economic and social. Under such circumstances, it is necessary

for the Christians in India to possess an overall conviction about the social scenario of our country

and an understanding as how to respond to it.

Social Background of India:

Pluralities and Differences: The social background of India is a wonderful phenomenon that takes

shape from the companionship of pluralities and differences. Notable are the varying and differing

races of mankind, geography, climate, languages, religions and social customs.

Geography: India being a vast sub continent that has rich mountains on one side, far stretched sea

coast on the other and plateaus, hilly terrains, rivers and lakes in between. In other words, India

possesses all sorts of differences throughout its geographical pattern.

Climate: The variations of geography points to differences in climatic conditions of this vast area.

There are deep freezing cold, burning warmth, severe drought and devastating floods experienced

simultaneously at different parts of this country. These variances have caused formulations of

differing life patterns, styles of attire and even human behaviour.

Races of Mankind: The populace of India is a combination or mixture of different races of mankind.

According to anthropologists, there at least five human races in India namely Dravidian, Aryan,

Negro, Mongoloid and Australoid. For the moment, it is not necessary to go into the details of the

differences regarding their physique or character or such aspects.

Languages: There are 1652 languages in India. Of them, 33 are spoken by minimum 100,000 people.

15 are considered more important and are conferred official status by the constitution. The

pluralities and variations of languages make India wonderful as a nation.

Religions: Apart from umpteen barbaric religions, there are seven important religions in India

namely Hindu religion, Islamic religion, Christian religion, Sikh religion, Buddhist religion, Jain religion

and Parsi or Zoroastrian religion. Among these, India is the matriarchal household for Hindu, Jain,

Buddhist and Sikh religions. It can be seen that eastern and western religious patterns of life are

getting reflected here.

Social Customs: One can never expect any sort of uniformity in social customs in a land where there

are barbarian and tribal life styles to ultra modern westernised styles of living.

The Indian culture that is merged and dovetailed within such pluralities and differences can be called

a culture of variations and nothing more. Can there be any common feature to the social background

of such a culture? Even if some commonality is identified, there would be umpteen limitations

thereto.

Common nature of Social background:

About 80% of Indians live in villages. This makes us to address the rural life in India as the common

forum of our social system. There are many common characteristics for the Indian social system of

which some are noted below.

a. Dominance of higher caste majority over others consequent to a deep rooted caste system.

b. Landholders’ dominance

c. As a sequel to the agrarian economy, unending financial liabilities of agriculture labourers

d. Male dominance and w female exploitation

e. Inadequacy of educational infrastructure

f. Unemployment among the majority

g. Poverty experienced by majority

h. Decline of traditional cottage industries

i. Products from rural areas are sold by villagers at nominal cost, but they have to buy urban

products paying exorbitant prices which distorts rural economy leading to feeling of security

being eroded, ending up in inequality at the end

j. Self governance systems of villages have no participation from a common man

k. Lack of knowledge about health maintenance and family welfare

l. Narrow minded religious and caste oriented emotional feelings spreading out fast based on

misunderstandings

Some suggestions are placed before readers for discussions based on a Christian approach towards

such social systems.

Responses:

• The Christian involvement in society should be ideal in as much as that it would be a catalyst

to transform the society being free from caste and creed oriented conceptualities. Christian

movements are to ensure that they are liberated from such rotten ideologies and should be

strong enough to create true awareness against these in the society.

• Christian community should have the courage to provide protection to farmers and

labourers from exploitations of greedy landlords sand employers, but respecting their rights

and obligations.

• Christian movements are to work out strategies to provide useful guidelines those are

practical to banks and cooperative societies for utilising their resources at optimum level

that farmers are not tied up in debt traps, for which pain has to be taken to study the

situations in their depth.

• Christian movements have to take initiatives to arrest the evils coming out of male

dominations in the society, particularly those related to dowry issues as also female

exploitations on one count or other; they have to take a lead role in the peoples’

movements against such evils and as its first step, the legitimate recognition deserved by

women in the Church should be provided without hesitation.

• Christians are responsible to take initiatives to establish educational endeavours based on

the priorities of various localities; To make this more transparent, it has to be ensured that

profit or fame are not matters of concern, but indigenous priorities alone are to be looked

into. There may be areas where there are no facilities to impart basic education; there may

other areas where the need would be higher education; there may be yet other areas

needing technically oriented courses. In all these situations, indigenous priorities are to be

correctly identified and appropriate actions are to be initiated.

• Christian communities should be models to address the problem of unemployment by taking

a lead role to identify local resources and self employment opportunities to create more

employments locally.

• Christian organisations should prioritise their action points to address the need of ensuring

food, clothe and shelter to all.

• Rural Christian communities and their urban counter parts can join together that cottage

and traditional industries are revived and markets are identified for such products.

• Rural products and urban products are competing among themselves which is indeed an

artificially promoted competition to a good extent and therefore, Christian communities can

take efforts to analyse the root cause behind this and apply pressures before the

government machineries for an amicable solution to be worked out.

• Mass participation has to be ensured in the administration of parishes and promoting such a

model, people can be oriented to take active role in national development.

• It should be possible for Christian organisations to train people in family welfare and health

maintenance even if circumstances may have their own limitations.

• Christian communities can take an initiative to organise dialogues among various religions

and philosophic ideologies locally that there can be opportunities for raising local issues

openly and joint responses thereof can be worked out.

Questions:

1. Discuss various facets of Christian responses in the social arena.

2. From what we have discussed above, find out what are the areas your Christian community

can prioritise and initiate suitable actions.

Lesson 2

Responses in Political Arena

# Contemporary Political Scenario # Christian Reponses #

It is an inevitable factor of indigenisation of Christian order that there has to be sensible responses

to Indian political scenario also. Political scenario is not to be understood as the background of

political parties and their confrontations in elections and other related fields. In its reality, ‘Politics’

means the process of enactment of laws, implementation of a system based on justice and the

system of governance, all the three put together. In countries like India where a democratic system

is in place, enactment of laws takes place akin to the ideologies and policies of that party which has

earned majority in election. Implementation of justice and governance of the nation are progressing

together according to enacted laws. Therefore, what are most important in politics are policies,

ideologies and the public acceptance for them. Political ideologies, policies and actions thereof

would be bearing considerable importance in the social and economic areas of a country. For such

reasons, Christians have no alternative, but to be pro active in political scenario.

Contemporary Political Scenario:

The Indian political scenario has been subject to variations frequently. But there is a truth dominant

there. A comprehensive political thought process or in other words, ideologies, policies and action

plans with a sense of stability has never taken a clear or distinct shape here. One can say that

Mahatma Gandhi had initiated a beginning in its right direction, but succeeding leadership could not

continue or fulfil them. Most of our political activists were focussing their efforts towards

formulating opportunistic strategies for capturing power. These facts can be seen confirmed once

we understand some of the common realities associated with this.

• We are seeing formation of many regional and sectarian political parties exploiting the

opportunistic political system by cashing on the prevailing narrow-minded and divisive

interests.

• Political parties survive on resources coming from the existing system of economic and

communal exploitations; consequently, political field has to be indebted to such

exploitations. Likewise, political and sectarianism enter into unholy alliances which are

mutually submissive to each other.

• Further, the political scenario is entangled with periodically rising ‘waves’ leading to a

strong opposition not coming up though, there has been a semblance of change these days,

but it is yet to be seen how effective they are going to be.

• The existing political system doesn’t provide any interim opportunity for voters to react

other than the periodic rights to vote.

Christian Reponses:

The Christian responses under these circumstances rest with taking strong and stable stands on

various issues.

• Christians should not expect any sort of concessions or favours from the political system

other than what is constitutionally provided legitimately under minority rights.

• Christian media should take initiatives in the right direction training the upcoming

generation to develop a comprehensive political thought process within them to replace the

prevailing rotten set up. The political ideologies promoted by Mahatma Gandhi based on

non violence, truth and indigenousness should be given concrete shape and there should be

efforts to interpret them properly so that Satygraha, Panchayat Raj, Gramodyog and such

innovations can be implemented in their true essence.

• It should be made to understand that the capital or resources for political governance is not

money, but people who are rightly oriented. We have to rise up from the current dilemma of

buying will of people with payment of money to a situation of people being re oriented

through public contacts and dialogues.

• Politics should not be understood as contests between parties; it has to be correctly defined

as attempts towards developing the nation with emphasise on participation of the people.

Even the current set of political parties too needs to be educated in this line. The notion that

to serve people, power should be at hand has to be thrown out. The opposition should

realise that their task is not exclusively confined to create obstructions to the ruling party or

to bring them down. The Christian order in India has a responsibility to ensure that the

political leadership should consist of a noble set of people possessing the above discussed

political awareness.

Questions:

1. Explain the common nature of Indian political scenario.

2. Can we say that a Christian response in politics mean formulation of a party and contest

elections? Explain.

Lesson 3

Responses in Economic Arena

# A Brief History of Indian Economic System # Some Concrete Realities in the Economic System #

Christian Response to Economic Scenario #

Economy is a crucial factor for any nation that indicates her comprehensive strength which is closely

associated with socio-political system of that nation. Therefore, variations within any one of these

factors would certainly affect the other factors also. Accepting these truths, let us briefly discuss

what should be a Christian response to Indian economy in a general perspective.

A Brief History of Indian Economic System:

The prevailing economic system in India has been trying to contain both private sector as well as

public sector. Based on the progressive prevalence of this system, we can see reasonable growth in

the Gross Domestic Product of the country, but the per capita income is not moving up as it should

be or even we can see that its growth is rather disappointing. The evaluations of World Bank in 1982

placed India globally at 15th

position in GDP, but in per capita income, we ranked a poor 117. The

inference we have here is that the Indian economic system is one where a lion’s share of domestic

earnings are held by a very few. This situation pin points to the inadequacy of our economic planning

and stiffness of our socio-political factors that is reluctant for changes. The following concrete

realities can prove this.

Some Concrete Realities in the Economic System:

• Mainly, the economic structure of India is agrarian. Though, land reform laws are being

implemented, utilisation of agricultural land for agriculture is just about 50% only.

• Our traditional products under cottage industries are finding it virtually impossible to find

market under the uneven competition provided by large industries and foreign products.

This situation leads to unemployment in rural areas as well as economic control gets

confined to a few big wigs in the industrial sector ending up with the urban economy

dominating rural economy.

• Employment opportunities are not coming up in tune with population increase or the

number of educated youth; this causes the most important of all resources, human

resources, being underutilized and partly subjected to exploitations by foreign countries.

• Equitability between resource mobilisation and economic expenditure are not matching

which results in erosion of money value.

• Lack of control over economic expenditure leads to individual wealth being invested in non

productive sectors.

• Loop holes in economic laws and lacunae in law enforcement lead to increase in black

money.

• Be it at the national level or at regional level, India is rich in resources; but the problem lies

with the absence of comprehensive planning.

• Constant changes in socio-economic areas this way or that way results in a new marginalised

segment being evolved; those who were part of the middle class are now backward

financially as they are not able to cope up with such rapid changes confronting their

economy. They have no benefit or concessions of reservations; now this segment is one that

is suffering most in our socio-economic arena.

Christian Response to Economic Scenario:

Let us look into the following aspects that could be discussed in Christian forums.

• The public as well as the rulers should be made to get convinced that there is need to have

comprehensive planning for a total realignment of the economic system in India.

• The poorly looked after economic structure has to be put in the right track; there are many

initiatives here that can come up regionally; Christian communities and parishes should

come forward with new innovations in agrarian sector and industrial area. Entire land

suitable for agriculture should be made properly utilised with scientific methodologies; new

employment should be created; the products should be pooled together and effective

marketing systems should be put in place. This should be taken as a challenge by Christian

communities.

• Christian forums should be capable enough to guide families to prepare family budgets; they

should be guided to make useful investments of personal wealth and resources. Lion’s share

of hard earned money should not be invested in construction of dwelling places. Luxurious

furnishings should be discouraged. There must be proper orientations in these lines through

parishes.

• Christian institutions should be models in proper economic planning by prioritising recourse

mobilisation and expenditure in the right direction.

• Christians should cooperate with the idea of economic reservations which should be good

enough to take care of the erstwhile middle class which are now turning marginalised.

• Christian institutions should not shy away from providing reservations to all cases which

deserve such concessions in areas of employment, education and the like.

• A change in the system of governance that looks into a comprehensive planning to set right

our economic, social and political imbalances with proper discipline should be welcomed.

Questions:

1. Briefly explain the concrete realities of Indian economic system and the Christian responses

thereto.

2. Look into some resources that is abundant in your area; with your parish made as a central

point, work out a plan document to co ordinate its production, procurement, marketing and

other infrastructural back up like banking, servicing as well as employment opportunities

thereof.

Lesson 4

Practical Outlook of Reponses

# Self Responses # Joint Participation # Fight against Evil # Objections #

Responding to various situations is not very easy as one would confront obstacles on the way. One

would have a will power to respond only if there is a will to sacrifice or a will to submit to a

transformation in its totality. Let us now discuss some practical aspects on these.

Self responses alone can lead one to respond externally:

A person or a community should be good enough to respond to themselves; only then can their

external responses become effective. Individuals or communities who possess capacity to creatively

respond in situations alone can provide leadership; only such leadership would gain acceptance.

Joint participation in responses:

Members of different Churches, those following different religions and those who are holding

varying political or philosophical ideologies can join together and respond to situations confronted in

socio, political and economic areas. These types of cooperation from the Christians would be helpful

for laying a strong foot indigenously and thereby carry on the task of witnessing fruitfully. The local

forums for dialogues can do a lot here.

Responding through fight against evil:

It is the responsibility of Christianity to fight against injustice and exploitation those are rampant in

our society locally as well as nationally. The source of inspiration for such fight is nothing but God

and let there be no confusion on that. Once such fights are progressing, there is no way out for any

sort of neutrality. We have to take an open stand against injustice. Once such a stand is adopted, we

have to move ahead in self discipline and self sacrifice through various stages of our fight where the

Spirit of prayer would strengthen us. This can, perhaps, be called a ‘novel martyrdom’. As Gandhiji

did, it would become necessary to resort to non cooperation or pressure tactics or Satygraha while

we address systems which are familiar with hardened corruption. May be, like Jesus Christ did at the

Jerusalem temple, expression of anger too may become necessary in certain situations.

For generations, thousands of people are being annihilated, openly or otherwise; to open the eyes of

a community that has no prick of conscience yet, it would be the need of the day that some among

us turn ‘novel martyrs’, but it is still a disputable issue among Christian circles whether it is justifiable

to have emotional outpouring even in circumstances those are too unfriendly. Strategies almost akin

to these were employed effectively in Latin America as also in many African nations for freeing many

countries from colonialism. This strategy is found effective even today wherever warranted.

Objections from spiritualists, conservatives and established organisations:

In the course of responses, there would be objections continuously from internal sources. But these

confrontations would be helpful to catalyse the sharpness of responses. Self proclaimed spiritualists

would come up with arguments such as ‘man lives not with bread alone’ or ‘seek his kingdom and

justice ahead’ or ‘redemption of soul is our only goal’ and so on. With such exhortations,

spiritualists create obstacles to responses. There are conservative ‘neutralists’ who are willing for

changes as the present system suits them well. There would be established religious organisations

which are set up within the existing socio, economic, political systems and being comfortable with

what they have now are also stumbling blocks. Our responses have to overcome all these obstacles

as we go ahead.

Some obstacles are to be simply avoided; some are to be confronted boldly; some help us to be

more tactful and careful; some prompt us to correct ourselves. Yet, a Christian has to go on in the

path of responses. The compulsion of Christian witnessing in this sojourn is on us; the love Christ

prompts us to move forward; who can separate us?

Questions:

1. What are the practical issues confronted in the task of response? How can they be tackled?

2. Who all can be placed in the category of ‘novel martyrs’?

Lesson 5

New Dimensions to Services

# Prioritising Services to individuals # Prioritising Services to Families # Prioritising Services to

Community #

Christian service area is one that is rather a relaxed reflection to Christian responses to various

issues. Wherever we do service, there ought to be an attitude that is clear and transparent. There

shall not be any sort of feelings that something is done for somebody for the sake of doing

something though the beneficiary may not deserve; instead, the attitude that rules us should be that

we are doing something that we have to do because we are bound to do so. Further, we have to

keep on exploring more possibilities and new dimensions to do service. Let us discuss some of the

priorities need to be looked into when we venture to do service for an individual, for a family and for

a community.

Prioritising Services to individuals:

There are many set programmes to impart spiritual and moral training to individuals, but most of

them are concentrating on teaching or exhortation as their media. However, there are many

individuals who need personal attention in areas different from what is normally taken care of. We

have individuals, who have been suffering from illness to their mind, body and soul as their faculties

are hardened with evil habits like smoking, drugs, liquors as also with immoral acts. It is our

responsibility to take care of such people on top priority. Many habituated drunkards and such

others are desirous to come out of it, but they do not have anybody to guide and counsel them out

of this evil. Christians with a service mind should be trained in this field and appropriately deployed

within a mechanism to oversee the efficacy thereof.

Prioritising Services to Families:

It is natural that there are issues of discordance within families. There would be misunderstandings

between husband and wife, between children and parents, between brothers and sisters or between

neighbours. Those who share such issues with a priest during Holy Confession are by and large very

few. Even in Churches those follow the sacrament of Holy Confession there are limitations to

address these issues. Under such circumstances, it is pertinent to organise service schemes to look

into issues of these sorts on priority. Learning, discussions and counselling can be included in such

schemes. The contact a priest maintains with his parishioners is very crucial when it comes to

addressing family issues. It is very significant that there are forums where priests who are well

versed in confronting such family issues and who possess good witnessing are very much there with

suitable supports and assistance of laity who are experienced in the line. May be, Christian family

weeks can be organised in parishes to give a thrust to warmth and love in family life; Churches in

their overall perspective too shall formulate such useful forums.

Prioritising Services to Community:

Most of the services to community are channelized to the fields of education and hospitals. Even

here, Christians have to search for innovations; as of now, government and other agencies are in a

position to establish and manage schools and hospitals. The institutions in these segments owned by

Christians should work towards improving quality and efficiency as well as transforming them to

address contemporary challenges. At the same time priority should be given to identify different

means for improvisations in related areas. What should be such areas of prioritisation?

Field of education: Even now, there vocation oriented educational systems, but it would be

necessary that the aptitude of young generation should be taken into consideration and a

mechanism should be put in place to provide them continued guidelines that they do not lose track

on the way. If an education system can enlighten the initiatives of a student, utilise his capabilities

and create suitable work atmosphere, such a system would be producing entrepreneurs who have

identified their career and not a set of educated job seekers.

Hospitals or Nursing Centres: The present system that has been picking up in our country is

establishing large multi specialty hospitals and super speciality hospitals where stiff competitions are

the order of the day between hospitals and doctors; such a system cannot survive long. These

categories of hospitals can continue as referral hospitals. For pure nursing care and quality

treatment, there has to be other systems in place. Community health centres have to have priority in

taking care of health care in its wholeness. Prevention of illness and healthy way of life should

commence here. Our parishes can take initiatives to set up such health centres in undeveloped areas

where prevention of illness can be taken care of as also educating the public of a life pattern that

looks after primary health. This has to be the first step in health services. Let us see some the actions

those can be considered to be implemented through such centres.

• Visit dwelling places and create an awareness of cleanliness

• Impart training in first aid

• Educate the public to produce and consume food items those are locally available

• Provide treatment to simple illness

• Provide training to infant care and family welfare

• Encourage the public to resort to effective indigenous medicines for simple illness by

creating awareness about side effects of English medicines

• Look into a system of rehabilitation for physically handicapped

• Take efforts to contain impact of deafness and dumbness

• Formulate a community medical corps by involving members of student organisations

• Coordinate members of spiritual organisations and arrange special services as and when

needed like cleaning open places and visiting patients laid down for long; if possible, arrange

palliative care.

Questions:

1. Narrate the new dimensions in Christian services.

2. In your local situation, what are the programmes of service you look forward to.

Lesson 6

Participation in Development

# Liberation # Planning # Mobilising Resources # Completion #

The term ‘development’ in a technical sense indicates comprehensive progress of a just, sustainable

and participatory society. Therefore, ‘development’ is a factor that assumes importance in Christian

social witnessing. Indigenous Christianity should be good enough to engage in service activities while

cooperating with comprehensive indigenous development programmes as a role model and if

needed, should be prepared to take up the leadership. There are at least four stages in

comprehensive development such as liberation, planning, mobilising resources and completion.

Liberation – the first stage of development:

There are always factors those stand as stumbling blocks in the path of development form which

liberation is needed. These objections can be seen as background of responses in socio, economic,

political scenario. In localised situations, there would be systems and alignments those would create

obstacles against comprehensive development. Only through calculated responses to them

liberation can be effected. But to go ahead with development, it is not necessary that one should

wait till all blocks are cleared. Development can go forward side by side with the process of

liberation.

Planning:

There can be one or more projects those can be planned looking into indigenous needs of

development and possibilities. Planning should be set in place by ensuring participation and

cooperation of local populace.

Resources mobilisation:

Once projects are finalised, resources including funds are to be mobilised for which banks and

government or semi government establishments can be approached for loans or other financial

assistance. For a housing project, resources can be mobilised through integrated rural development

programmes and housing boards. For agricultural projects, cooperation of Rubber Board and

Coconut Board or such other organisations can be relied upon. For industrial projects, Small

Industries Development Corporation and Khadi Gramodyog Board and similar institutions can be

roped in. Social Welfare department can come forward extending guidance and assistance in welfare

programmes. Organisations can be assisted to set up crèches, for self employment programmes for

women and so on. Assistance can be provided for working women’s hostels. Social welfare

department would step in under such situations. Local cooperative societies also can be made to get

involved.

Completion:

Completion refers to successful finalisation of the project. For a successful completion of a project,

continuous experimentations and learning lessons through failures are all part and parcel of the

process. One of the key factors to success is arranging to pass on all the benefits to targeted group.

Moreover, public participation in such projects would be an added advantage. This would enable

new projects being formulated hassle free and that would also be counted in completion.

Questions:

1. Give a brief explanation to Christian participation in activities related to ‘development’.

2. Make some enquires about Malanadu Development Society, Paral Development Programme

and Card Development Programme and collect available information about their working.

Unit 4

Indigenised Christian Theological Thoughts: An Evaluation and a Probe

Lesson 1

Contributions of Missionaries and Non Christians in India

# Preface # Indian Missionaries and Theological Thoughts # Robert de Nobile # Bartholomew

Ziegenbalg # Non Christians of India and Christian Theological Thoughts # Raja Ram Mohan Roy #

Keshub Chandra Sen # P C Mazumdar # Swami Vivekananda # Mahatma Gandhi # Dr Radhakrishnan

# K Subbarao # An Evaluation #

Preface:

We have no evidence of attempts having been made to interpret Christian theology in an Indian

background during early centuries. Based on the information we have, it has to be inferred that

Malankara Nazarenes had tried to present Christian theological thoughts in simple language and

style. There were Nazarene songs of the early centuries where faith in Holy Trinity, the mystery of

Word taking flesh and communion with saints were being narrated. However, only recently,

development of a Christian theology in the background of Indian philosophy, spiritual traditions and

culture was found necessary. Under such a tradition, there are contributions from three segments

namely western missionaries, non Christian philosophers from India and Indian Christian

philosophers.

Indian Missionaries and Theological Thoughts:

We are all aware that strong and orderly western missionary activities have commenced in India

only from the 16th

century. The goal of missionaries used to be enhancing the membership of such

Christian denomination which they belonged to. For this, some of them resorted to use authority,

money and other means of temptations. Some others chose education and social service to attract

people to their fold. But very few attempted to present Christian theological thoughts in languages

familiar to Indians and through lifestyle and thoughts friendly to them. Efforts in this direction can

be said to be the early inputs to indigenous theology in a historical perspective. The peculiarities of

the theological thoughts of these missionaries were interesting. They were only concerned about

introducing the theological interpretations of that denomination to which they were belonging.

Therefore, those who accepted Christ were simply stepping into a western religious system and

theology. These missionaries saw indigenous theology as a bite to attract Indians to their fold.

However, two western missionaries have to be introduced here.

Robert de Nobile:

Robert de Nobile was an Italian Jesuit missionary who came to India in 1605. This was a time when

most of the Roman Catholic missionaries were forcibly converting indigenous Christians and non

Christians to Latin tradition using the authority and influence of Portuguese king; but Robert de

Nobile chose to try a different experiment. He appeared a pure Indian in his attire and life style. He

wore saffron robes, rudraksha and wooden sandals as any India Sanyasin. He ate vegetarian food

cooked in Indian style and led a humble monastic life. He became proficient in Sanskrit and Tamil. He

learnt Indian philosophy and religious texts. He started writing in Tamil and Sanskrit and also taught

these languages. He formulated Christian theology summed up into one hundred Sanskrit stanzas.

On a similar line, ‘Jnanopadesa’ was written in Tamil.

Mainly, the theological contributions from Nobile were language based in nature. In other words, he

attempted to present catholic theology in Sanskrit and Tamil which was an effort for the first time

towards formulation of an indigenous theological language. But the contents of his theology had no

place for indigenous religious concepts or theoretical terminologies. For example, he dismissed with

contempt terms like ‘karma’, ‘incarnation’ and ‘chanting of God’s name’ without seeking their

meanings or relevance. Yet, Nobile deserves attention that he gave emphasis to indigenous

languages and leadership as well as indigenous life style. Thus, he has been a notable character

among missionaries of 17th

century.

Bartholomew Ziegenbalg:

It was Bartholomew Ziegenbalg and Heinrich Pluetschau who reached Tranquebar of Tamil Nadu in

1706 to commence Protestant missionary works in India. They were Lutherans. There are a few

notable characteristics in the mission work of Ziegenbalg such as (1) he learnt Tamil and started

preaching in Tamil (2) he translated New Testament to Tamil and propagated (3) he learnt Indian

religious texts and proclaimed that there are many noble truths contained in them.

It was not very easy for the 18th

century western reformation movement to admit the truths in

Indian religious texts. It was under such a background, Ziegenbalg preached in Tamil accepting the

truths contained in the Tamil devotional movement. Therefore, though the presentation of theology

by Ziegenbalg was simple to comprehend, it accepted and respected indigenous religious concepts

pretty well.

Non Christians of India and Christian Theological Thoughts:

Many Indian philosophers who were not Christians and never joined or not even thought of joining

Christianity had undertaken studies on Christ and Christian theology. Raja Ram Mohan Roy and

Keshub Chandra Sen did so because of their personal affinity to Christ and Christian teachings but

Mahatma Gandhi or Vivekananda or Dr Radhakrishnan did so through their independent evaluation

of Christian traditions and arrived at their own inferences about Christian theology. These efforts on

the part of non Christians were aimed at understanding Christ and Christian theology in an Indian

perspective; may be some of them did so based on their appreciation to Christian traditions and

others based on their enthusiasm for an independent critical evaluation. Whatever be the

circumstances, the contributions of such thinkers cannot be belittled or ignored when one thinks of

an indigenous Christian theology.

Raja Ram Mohan Roy (1772 – 1833):

Often, Raja Ram Mohan Roy is respected as a prophet of Indian nationality, the rising star of Indian

renaissance and so on; right from his days as a youth, he had a likeness to the teachings of Jesus

Christ. He had occasional opportunities to write about Christ and to deliver speeches about Christian

traditions even before he came up with Brahma Samaj. He had published a set of selected

exhortations based on the four gospels which was titled ‘Teachings of Jesus: Means to Peace and

Joy’. Raja Ram Mohan Roy considered that the teachings of Jesus Christ on Ethics were far superior

to the pieces of advices from all incarnations we have heard about and that Jesus Christ could be

accepted as a messenger of God and that he was a Guru possessing the highest degree of nobility.

However, he could not reconcile neither with the faith in Holy Trinity nor with the Divinity of Jesus

Christ. He interpreted Holy Spirit to be a divine energy acting as a presence of holiness or as an

internal enlightenment. In other words, Raja Ram Mohan Roy accepted Jesus Christ as a Guru and

Yogi in the highest echelon within the structure of one God faith. Roy interpreted virgin birth and

resurrection from the grave to justify his stand.

Keshub Chandra Sen (1838 – 1884):

After Raja Ram Mohan Roy, K C Sen turned out to be the highest leader of Brahma Samaj, but he was

different in many ways. Roy was attracted to the teachings of Jesus Christ; Sen was attracted to the

redemption deeds of Christ as well as to Christ as a person of eternal divinity. Roy saw Holy Trinity as

illogical; Sen accepted Holy Trinity aligning it with Sat, Chit and Ananda. Christ was a highly noble

Guru for Roy, but ‘one God faith’ centred global religion was not a concept for him. But Sen was very

much keen towards formulation of a global religion centred on Christ. Sen had made attempts to

reveal a Christ who was present in other religions albeit hidden. Sen taught that this universe was in

a process of transformation through Jesus Christ. Thus, we can say that Sen had almost all the facets

of Christian theology contained in him. In particular, Sen correlated the three principles of Sat, Chit

and Ananda and the singular truth Satchitananda behind them with Holy Trinity, which attracted

many.

P C Mazumdar (1840 – 1905):

Like K C Sen, P C Mazumdar too was a Christian in all sense without becoming a Christian. If he could

find a Christ who is ‘eastern’ in nature, it was through the influence of K C Sen and the philosophy of

‘wholesome presence of God everywhere’ seen in Indian religious texts. He believed that those in

the east can understand Christ far better than those from the west as Christ is purely eastern in

person. In his book ‘Eastern Christ’, he had expressed Christ as the wholesomeness of redemption

and personification of Divine love. The one who comes to Christ experiences the fullness of love that

is flow of divine energy in which he becomes part and parcel; God is enlightened through him also.

Swami Vivekananda (1863 – 1902):

Swami Vivekananda was the most prominent of all disciples of Ramakrishna Paramahamsa. He saw

Jesus Christ as one who had attained Moksha while living in flesh and therefore was Jeevan Mukta.

He had been advocating that meaning of the term ‘Christ’ in biblical traditions indicated the Jeevan

Mukta state of Jesus. Jesus was one like us; he became Christ; it would be possible for us too. We

must make it possible. Christ and Buddha, by these terms mean that state of life we should achieve;

Jesus and Gautama were two persons who revealed this truth.

Mahatma Gandhi (1869 – 1948):

Our ‘Father of the Nation’ Mahatma Gandhi had written many articles about Jesus Christ in

publications ‘Young India’, ‘Harijan’ and the like. He found ‘Sermon on the Mount’ very appealing.

Mahatma Gandhi saw Jesus Christ as an unrivalled exponent of Satygraha. For him, the attraction

was not the divinity or the truth behind incarnation of Christ, but the way shown by Christ how could

a man fight for truth and succeed in that. Gandhiji interpreted the meanings of cross and

resurrection of Christ as the power of freedom reacting in mankind through a life that was

dispassionate and epitome of endurance.

Dr Radhakrishnan (1888 – 1975):

Dr Radhakrishnan was a well known philosopher who had interpreted the nobility of Hindu religion

to westerners through his books; he also attempted to explain how the easterners saw Jesus Christ.

His view of Christ had similarities with that of Swami Vivekananda. Mainly it could be seen as one

from an Adwaitha Vedanta exponent. Jesus Christ was a Yogi who identified the divinity in human

beings. “I and the Father are one.................... Anyone who has seen me has seen the Father” (John

14:9, 10:30). This statement of Christ was seen by Dr Radhakrishnan as another expression of ‘Aham

Brahmasmi’ and ‘Tatuamasi’, the Upanishad principles.

K Subbarao (1912 – 1981):

Subbarao was one who gave leadership to a Hindu – Christian movement in Andhra Pradesh. He had

a revelation of Christ; without becoming a Christian, he experienced Christ. He was blessed with the

gift of healing and therefore, his movement grew up. He introduced a Vedanta based philosophy

that was Christ centred. ‘Illusion’ or ‘sin’ is a state in slavery to ‘self’ or ‘own’; liberation from this is

salvation. The cross points to a truth that if you nullify duality, you are one with God.

An Evaluation:

We can see certain common features in the Christian theological thoughts formulated by non

Christians; Other than K C Sen, no one among these had seen any relevance in the ontological

divinity of Jesus Christ or a Christ centred redemptive process. They had been ascertaining that

whatever were possible with Christ could be possible with all human beings. They had never

expressed the need of an established Church to know and experience Christ. However, they were

comfortable to see Christ as God lightening the illusion of Parabrahma or as an incarnation or as a

great yogi or as a noble guru or as Jeevan Mukta.

Questions:

1. What were the contributions of missionaries towards indigenisation of Christianity?

2. Evaluate the Christian theological thoughts of Indians who were non Christians.

Lesson 2

Contributions of Indian Christian Scholars – 1

# K M Banerjee # Brahma Bandhav Upadhyaya # V Chakkarai # P Chenchiah # Sadhu sunder Singh#

K M Banerjee (1813 – 1885):

Krishna Mohan Banerjee was a Bengali who became a Christian consequent to his association with

Alexander Duff, a missionary. His deep interest in studying scriptures paved way for formulation of

an independent Christian theological thought. The central scriptural principle can be said to be a

doctrinal structure that has been taken care through offering sacrifices. The cause behind this

universe called ‘Prajapathy’ or ‘Purusha’ or ‘Viswakarma’ has created and is sustaining this universe

through sacrifices. The sacrifice by Christ for redeeming mankind is the completion of this mystery.

Therefore, Banerjee perceived these: in the most ancient scriptures, an exploration had commenced

seeking redemption through sacrifice; an enlightenment of the same had been continuing through

the Jewish scriptures; completion of these explorations were seen in a historical perspective in the

sacrifice of Jesus Christ on the cross who is said to be the modern ‘Prajapathy’. Based on these

inferences, Banerjee was attempting to interpret Jesus Christ in such a background of sacrificial

doctrines of scriptures in Indian context; this can have similarities with the Jewish concept of

Messiah.

Brahma Bandhav Upadhyaya (1861 – 1907):

Bhavani Charan Banerjee was born in a Bengali Brahmin family and later became a Christian with a

new name Brahma Bandhav Upadhyaya. Initially, he was in an Anglican Church, but subsequently

switched over to Catholic Church. Though the acceptance he had in the then Catholic Church was

not very warm, his thoughts and ideologies were followed by Catholic clergy in later days. Brahma

Bandhav had been taking efforts to give new dimensions to Christian theology using the Adwaitha

thoughts of Shankaracharya through his series of articles released through a magazine ‘Sofia’. He

argued that the scriptures of India should have a position par with the Old Testament. He tried to

explain Holy Trinity based on the concept of Sat Chit Ananda. Christ who is God and man was

qualified by him as ‘nara – hari’.

V Chakkarai (1880 – 1958):

V Chakkarai Chetty, an Advocate and a native of Chennai became a Christian in 1903. Though he had

not carried out any comprehensive study on Christian theology, he gave valuable contributions to

Indian Christian thoughts based exclusively on the insights he had. ‘Jesus, the Incarnation’ and ‘Cross

and Indian Thoughts’ are two of his known books; through these books and many of his articles, he

ascertained beyond doubt that certain terms and many concepts dominant with Indian religious

traditions can be used in indigenous Christian theology as well. He pointed out that Christ, an

incarnation in its wholeness lived in each man in his inner self. The energy that is flowing out of the

sacrifice on the cross is continuously transforming the universe. Sin is a state of being in ‘illusion’.

When Christ lives in the inner self of one, one is emancipated from the state of illusion.

P Chenchiah (1886 – 1959):

Like Chakkarai, Chenchiah too was an Advocate from Chennai who became a Christian. He went on

to become the Chief Justice of Madras High Court. He too had his visualisation about Christian

theology in an independent view point. One missionary Henrique Cramer had exhorted at the

Thambaram Conference in 1938 that Christian evangelists need not bother about indigenous aspects

of religions. Chenchiah had formulated his thoughts as his reply to these exhortations. He argued

that Christianity ought to be brought up in Indian context just like the concept of Christ got

developed in Jewish context. For such a development of Christianity in India, Indian religious texts

should be treated par with Old Testament. The responsibility of an Indian Christian rests with

providing an impression to the ‘pure reality of Christ’ within the cultural heritage of India. This pure

reality is the beginning of a new creed that is born in the universe. In other words, divine life has

merged with the existing customary universe thereby causing a transformation and that is Christ. He

is the beginning of a new creation. Energy of that transformation is Holy Spirit. Chenchiah was of a

view that the terminology of sin or judgment or cross or heaven or Sheol was insufficient for India to

understand Christ. According to his thought processes, Christ is redeeming the world not through his

sufferings on the cross or his sacrificial death, but because of the commencement of a new creed

and system in his essence. Resurrection is an event that expresses the vigour of this new life.

Individuals can realise this through Holy Spirit. There is no need for an established set up like Church.

Mission is not conversion, but presence of Christ. The other side of this is that there may be many

critics who doubt the veracity of the Christian view Chenchiah had been holding on to.

Sadhu Sunder Singh (1889 – 1929):

Sadhu Sunder Singh was born in a Sikh family; he became a Christian in 1905 as a result of his

travails to seek truth on his own. His theological insights were centred on the deep love of God St

John used to emphasise frequently and the concept of Karma that had been prominently placed in

Hindu background. Sin is a state of nothingness; if one continues in a state of nothingness, he would

be bound by the pressures of deeds. Only the eternal essence or the love of God can emancipate

one form this state. The fellowship with this love of God saves you from nothingness or sin and you

reach the sate of truthfulness. Through Christ, what happens is a transformation like this. There is no

way to understand this, but only through one’s personal experience. The speeches and short articles

of Sunder Singh were simple and touching. The metaphors he had used from Indian culture must be

a model for anyone who ventures to interpret Scriptures.

Questions:

1. Compare the contributions of the Christian philosophers from India whom we have come

across in this lesson.

2. Work out a critical note on the importance Indian philosophers attribute to Old Testament

and an established Church.

Lesson 3

Contributions of Indian Christian Scholars – 2

# A. J. Appaswamy # Fakirbhai # P D Devanandan #M. M .Thomas # Raymond Panicker # S. J.

Samarth #

A. J. Appaswamy (1891 – 1975):

Bishop Appaswamy has a background of being born in a Christian family, having undergone

systematic education in Christian theology and later, getting ordained as Bishop of Coimbatore. His

theological thoughts could be seen as having been influenced by the Alvars, who were yogis of

Vaishnava cult; the Vaishnava devotional traits are quite evident in his thoughts. He had a deep

attachment to the Gospel according to St John. He understood the mystery ‘Word’ seen in this

gospel and the concept of God as ‘present inside a person’ in Hindu thoughts as similar. God, who

doesn’t reveal openly, took flesh as a man out of his boundless love of mankind. The love he has

shown on the cross is the climax of this. The reason for this fascinating love was that God desired to

liberate man from the yoke of his deeds. Once we turn to him and remain in total submission and

devotion, he takes over the yoke of our deeds and liberates us. This is the core idea contained in his

book, ‘Christianity, the pious way’. He preferred the term ‘emancipation’ rather than ‘salvation’ as

more apt in Indian context. In his theological thoughts, Old Testament and Church hold a crucial

position; however, there are people who attribute such a stand to his being one representing the

official Church. Yet, it has to be noted that the historical perspective of Christ cannot be properly

revealed without the background of Old Testament. Appaswamy has attempted repeatedly to

explain the inevitability of Church in the continuation of redemptive experience of Christ and true

witnessing.

Fakirbhai (1895 – 1967):

Danjibhai Fakirbhai was a Professor of Physics, born in a Hindu family in Gujarat and turned

Christian. He has authored a few books namely Hridayageetha, Christhopanishath, Snehadarshanam

and the like with a view to express his Christian experience indigenously. He dovetailed Karma,

Jnana and Bhakti ways and presented Christ as an epitome of love in relation to Adwaitha

philosophy. On this basis, he explained our relationship with Christ, who is God. In his Christology, he

has been using many Upanishad verses as comparative parallels. His theological language too had

certain peculiarities and had been using terms such as Prajnanam, Shabdaprapancham,

Christadwaitham and the like.

P D Devanandan (1901 – 1962):

Paul David Devanandan was born to a Christian priest. He was a shining example as Christian activist.

He emphasised two aspects in his theological thoughts: (1) basics those are needed for a social

reformation have to be evolved through dialogues between religions in India and different

ideologies prevailing here (2) the Church has to carry out its mission not as an established set up, but

as a community that transforms. Among these, for a transparency to the first point, he carried out a

research on ‘illusion’. Devanandan presents ‘illusion’ or ‘Maya’ as a universal outlook that can be

accepted both by Christians and Hindus because it exposes the necessity of our relentless actions or

deeds. He has interpreted Romans 8:20 in this sense.

M. M. Thomas (1916 – 1996):

M. M. Thomas, hailing from Kerala attempted to evolve formulation of a theology of his own and

was known all over the Christian world on account of such an effort. Once we go through his writings

and speeches, it can be understood that he was dovetailing Christian ideologies with the thoughts of

Mahatma Gandhi and Carl Marx in the backdrop of an Indian renaissance. Rather that formulating an

‘orderly’ theology, he looked forward to a theology that was coming up through the impacts in social

life and historical realities. He believed in a theology that was relevant in contemporary life and also

casually developing, but laying emphasis on objectivity of practical life. [Rev Dr P G Kuruvilla, Bharata

Christhava Darshanangal, page 152]. Thomas desired to interpret the redemption deeds of Jesus Christ as an

enlightening of humanisation in its totality. But we see before us a humanity that is distorted in sin

and in all forms of injustice. Christ, the redeemer and the transformer carried out a mission to

restore the distorted humanity through his deeds aimed at a humanisation of wholesomeness.

These humanisation thoughts lead us to identify the relationship between religion based fellowship

within the Church and the human fellowship within a secular community. Thomas says affirmatively

that all those doctrines and renaissance moves of other religions are related to Christ in as much as

they influence mankind creatively. Such a correlation need not evolve consciously or as directed by

Christianity. Any political or social attempts targeting comprehensive liberation and transformation

of mankind are part and parcel of contemporary history and the mission of a Christian is to take

active part in such movements and also to assume leadership thereof wherever needed.

Raymond Panicker (1918 – 2010):

Panicker was born to a Hindu father and a Spanish Roman Catholic mother. He is known as one who

led a dedicated life and was globally known as a catholic priest who was a proponent of Indian

philosophical thoughts. His main works in writing include ‘Christ unknown in Hinduism’, ‘Trinity and

World Religions’ and ‘Manthramanjari or Vedic Experience’. There are a good many articles

published by him having caught attention of many. God has a place in Adwaitha Vedanta; this

concept of God stands comparable with what St John advocates as ‘Word’ or ‘Logos’. Logos is

Christ. Because of this, wherever God acts, such acts can be understood as in Christ and through

Christ. Panicker has taken efforts to establish these thoughts. When he says that there is the

concept of Trinity and the concept of Christ in all religions and that Jesus of the Bible is just a

reflection of Christ, what we see in him is an exploration towards presenting Christian theology

universally relevant.

S. J. Samarth (1920 - 2001):

Among many of his studies, Samarth had come out with his thoughts as to how Christian theology

can be developed in the backdrop of Adwaitha philosophy. He has been criticising the western

concepts of theology where theology has been made confined exclusively to historical perspectives,

thereby ignoring divine revelations in human conscience as well as in natural backdrops and that

such tendencies are necessarily be corrected in Indian thoughts. Indian Christians should witness

that Christ is calling everyone to take part in the justice oriented struggles for liberation standing

firm on classical philosophical roots. Samarth ascertains that the effectiveness of Christian gospel

would be measured based on the impact of such witnessing.

Questions:

1. Make brief note on the theological views of those who have been introduced through this

lesson.

2. Make an attempt to read a book or at least an article by any of those who have been

mentioned in this lesson.

Lesson 4

Contributions of Indian Christian Scholars – 3

# Pathrose Mar Osthathiose Metropolitan # Paulose Mar Gregoriose Metropolitan # Geevarghese

Mar Osthathiose Metropolitan # Fr Dr V C Samuel # Concluding evaluation of the contributions by

Indian Christian thinkers #

Pathrose Mar Osthathiose Metropolitan (1886 – 1968):

In North India, we had Sadhu Sunder Singh about whom we have already learnt. Pathrose Mar

Osthathiose Metropolitan was one whose life of witnessing was as note worthy as that of Sadhu

Sunder Singh. He was born in an ancient Nazarene family called Mookancheril in the present

Ernakulam District. His thought processes concentrated on a practical theology of Christians in India.

There was a period in the history of Kerala when untouchability was practiced in its worst form, even

among Malankara Nazarenes, and the Metropolitan worked against it actively through his writings

and exhortations. Ancient Malankara Nazarene tradition had comfortably aligned with the higher

castes of the society; but there was another segment within the cultural heritage of India called the

lower castes or Harijans, as they came to be known later. Pathrose Mar Osthathiose was working

towards laying a foundation of a practical theology that would align with the lower castes of the

community. Those were days when the government and the law were hesitant to address the

indiscrimination confronted by low castes; but Pathrose Mar Osthathiose stepped into their huts,

shared food and was a solace to them. He worked hard to raise resources to provide food, shelter

and clothing for them. His was a revolutionary movement in all respects that about 22,000 low

castes accepted Christianity and became part of the Church. While he was a priest, he showed his

class by taking part in the famous Vaikom Satyagraha. He wrote in the English daily ‘Swarajya’: “Had

the ancient Syrian Christian community in Kerala been sincerely committed to the liberation

oriented Good News of Christ, they could have done wonders here”. In 1919, he initiated a

movement among Syrian Christians called ‘Worship in Indigenous Language’. He entered into the

pathetic lives of low castes with a strong will. May be the culmination of such revolutionary

thoughts and continued efforts in that direction ended up with the formation of ‘Servants of the

Cross Society’. Pathrose Mar Osthathiose was a living example of how could one emulate the living

style of Jesus Christ in 20th

century and how can we follow his activities of being congruent with the

marginalised segment of the society even now in practical life. His speeches were quite simple filled

with indigenous metaphors. His prayer meetings sued to have hymns tuned in classical styles backed

up by indigenous musical instruments.

Paulose Mar Gregoriose Metropolitan (1922 – 1996):

Dr Paulose Mar Gregoriose Metropolitan had a leading role in global ecumenical movements and

philosophical / cultural fields; his theological thoughts contain specific concepts about Christianity in

an Indian background. He was well convinced that indigenous theological thoughts should be

meaningfully correlated with the universal Christian traditions. He believed in a brilliant future for

Christian theology in an Indian background if we stabilise a relationship as above. He has a reason

for such optimism; Christian fathers till the fourth century had crucial roles in formulating a

perceivable system for Christian theological thoughts. Their logical traditions and thought processes

have similarities and unison in many facets with the logical traditions of India. Therefore, going

through the studies of these fathers, a foundation can be formulated for an indigenous Christian

theology.

Dr Paulose Mar Gregoriose suggested that with firm roots in such a foundation, Christian theological

thoughts could develop with added inputs from contemporary socio philosophical responses. These

views are discussed at depth in his books ‘Cosmic Man’ and ‘Freedom and Authority’ of which the

former is s study on the theological outlook of Mar Gregoriose of Nyssa. The Delhi Orthodox Centre

was set up by Mar Gregoriose that the above ideas could be explored elaborately in a practical

scenario.

Geevarghese Mar Osthathiose Metropolitan (1918 – 2012):

Geevarghese Mar Osthathiose was one who was continuously raising his voice as the representative

of the persecuted, marginalised and the poor all over this universe and many of the books authored

by him contain reflections of the basic theological stand to be adopted by Christians in India.

Christians in India should have their thoughts, words and deeds directed towards setting up a social

system modelled on the fellowship of Holy Trinity. He ascertains that such a model could not be

confined to India alone. In Holy Trinity, there are reflections of a community in fellowship of

wholesome unison seen with plurality and oneness in person protected. This type of realising a

social structure is Kingdom of God. He emphasises that in Kingdom of God, social life doesn’t relate

to a material sense. It is sin to be rich in a poor world. Redemption from that sin takes place through

a comprehensive change of structure and a transformation of heart. Christ has been active through

this path and when we preach that Christ, the question of ‘salvation only through Christ?’ comes up

in an Indian context. Under such a background, Mar Osthathiose reaffirms and proclaims that Christ

acts outside the Church also.

Fr Dr V C Samuel (1913 – 1998):

Fr Dr Samuel had written a book in 1975 titled ‘Is this an Indian Church?’ Though his question is

addressed to Christians in India generally, he had Malankara Orthodox Church specifically in his

mind. He had certain clear notions about our attitude to Church, about theology and about the

liturgical traditions. Indian Christians have been holding an independent Christian fraternity right

from the 1st century and therefore he desired to have a historical perspective of the Church that is

not forced upon or falsely created. Malankara Church had no participation at the Chalcedon synod,

yet we have been called Monophysites senselessly; the letters of Mar Severiose of Antioch did not

contain any mention of this. These facts are well clarified in his book on Chalcedon Synod. While

rewinding the earlier theological controversies and thinking about the mission of the Church in the

present scenario, Fr Dr Samuel got convinced of certain facts. (1) Most of the rituals, traditions and

precedents are performed or observed based on certain likes and dislikes of men rather than on any

firm theological foundations (2) it should be possible for Christians in India to attempt for a Church

structure that is Christ centred and accommodating the whole universe in a spirit of love (3) it should

be possible to contain indigenous realities in the life of Church as well as in liturgy (4) Christian

tradition in India has no obligation to be submissive to Greek or Latin Christian traditions. India can

formulate an independent Christian witnessing that has been responding meaningfully to ancient

and modern cultural life of this nation and which shall be Christ centred and aligned to practical

realities of human life. However, that has to be related to the Christian traditions in its essence

universally.

An evaluation of the contributions by Indian Christian thinkers:

We have seen that all these Christian thinkers from India posses varying backgrounds and differing

theological views. The main topic of their discussions was mostly confined to the relationship

between indigenousness and universal Christian tradition. Attaching too much of an importance to

indigenous issues can cause formation of many traditions those are mutually not related to one

another and keeping a distance among themselves. This was the main failure of Gnostics during the

early Church history. Foreseeing such problematic issues, it should be possible for indigenous

theological endeavours to maintain adequate relations with universal Christian traditions.

Most of the Christian thinkers in India have taken Hindu tradition as an Indian background. There

are many more religious traditions in India. Even the Hindu tradition has within it dialectical

variations. When we use the term ‘Hinduism’, it should not be understood as either Adwaitha alone

or Vedanta alone. In its reality, Hindu religion is just one religion that has contained Indian culture to

a large extent. Indian Christian theology too has such a challenge before it to contain Indian culture

with all its variations and diversities.

There is another attempt among Christian thinkers in India that has been catching attention; what is

being done here is to live in the Indian rural style and get trained in ancient meditational systems.

With this, they enhance their experience and feeling of Christ and preach Christ through sermons

and writings; they enjoy conducting worships with non Christians and staying with them, learning,

discussing and being in fellowship. Mostly, these types of methodologies are adopted by

missionaries from abroad. Swami Param Aroopyananda (previously a French person Jules Menkanin)

who has set up the Sat Chit Ananda Ashram on the banks of Cauvery, Swami Abhishikthananda,

Bede Griffith who became a Guru there and Francis Acharya who commenced the Ashram at the

Mount of Cross at Wagamon are examples.

Questions:

1. Summarise the theological views of the thinkers of this lesson in an Indian scenario.

2. Compare the thoughts of Christian thinkers from India in relation to approach to Old

Testament, about presenting Christ and attitude to structure of the Church.

3. Prepare your personal evaluation about the contributions of India Christian thinkers.

Lesson 5

Some Theoretical Issues within Theological Thoughts– 1

# Concept of God # Concept of History # Concept of Creation #

In the background of Indian philosophical and religious thoughts, Christian theology in India has to

address certain theoretical issues. Let us have a brief discussion on these.

Concept of God:

a. Is not the God of Indian Christian God for all? There is only one God and therefore He is God

for all. But different people are presenting that one God in different viewpoints.

b. To what extend Christians in India can reconcile with the thought of presenting God as

Adwaitha Brahma? Those who present God as Adwaitha Brahma mainly brings up two

aspects namely, one, in his being, God is incomprehensible and two, God is the cause behind

everything. These are two thoughts which go well with Christianity in India. Be it in Old

Testament or in New Testament, it is well established that no philosopher or no logician can

comprehend God through his intellect. 1 John 4:12 exemplifies this. Yet, just because of this,

no one keeps silence about God. Whatever little is understood through one’s experience

gets expressed through words. The experience of one who follows Adwaitha Vedanta gets to

the feeling that that God is he himself. Those who experience God through Jesus Christ are

convinced that God is Father and all men and women are His children. An Indian Christian

would always proclaim that the cause behind everything is God. Similarly, he can also

proclaim that anything that exists has come from God.

c. How far relevant is the thought that God is Father? In Semitic religious thoughts, father was

held in very high esteem. No one was seen nobler than a father who was abundance of

mercy. It was in this backdrop that Jesus Christ introduced God as Father. This view of

presenting God as Father has been seen in the Vedas and Upanishads. For example, in Rig

Veda, the one who performs a sacrifice prays to God like this: “Thou noble father; me son.

Kinsman pleases kinsman, companion pleases companion” [1, 6, 26 (3)]. But the faith and

experience of a Christian is that this God revealed Himself in Christ. The reason behind such

a revelation is that God is love.

d. How can we explain in the Indian context that God reveals Himself out of His love in its

acme? In Indian religious tradition, what we see more commonly is to understand God in

person rather than in the principle of Adwaitha Brahma. In person, God is fulfilment of all

that is good. This state of goodness in its wholeness is called ‘God is love’ in true sense. Love

is wholesome only by being humble to move low and offer sacrifice in congruence with

everything. This is the mystery behind revelation of God. In His totality of love, God is

sacrifice in its extremity. That sacrifice is revelation, tribulation and death of God.

e. How can we explain the fact that God is Triune in an Indian context? God is not to be seen in

plurality; God is one. Though Rig Veda uses many names of God, is says, “Only one; He is

expressed by scholars in different ways”. But the ‘one God’ is not an arithmetical one. The

arithmetical ‘one’ is one among trillions and trillions of ‘ones’. When we say ‘hundred’, there

are hundred ‘ones’ in it. But the ‘oneness’ of God contains all pluralities and therefore it is

the oneness of ‘fullness’. He is the root cause of the universe of plurality. Thus, the oneness

of God is inclusive of the principle of plurality.

The characteristic of ‘oneness’ of God is that it contains the principle of ‘plurality’ and

‘singularity’. The term ‘Trinity’ explains this reality. Trinity is a principle of fullness where

singularity and plurality are merged in. When we say God is love, it means God is a

fellowship. Love gets fulfilled in fellowship. If the there is fulfilment of fellowship in God,

plurality and singularity would be present there. The concept of Holy trinity point out that

God is one and His fellowship of love is reflected in Father, Son and Holy Spirit.

God is just not a singularity or a plurality. Instead, God is unison of singularity and plurality;

the principle of Adwaitha also expresses this. Instead of saying singular or dual, God is

qualified as Adwaitha and thus the very same sense of unity is reflected. When we say God is

Sat Chit Ananda, the explanation is broader. [Sat is existence, Chit is sense and Ananda is

energy of joy]. In short, oneness and duality are merged in God and there is a base for this

thought in Hinduism also.

Thus it is firmly established that logically, singularity and plurality are contained in God; at

the same time, Christian experience ascertains that God is fellowship in love of Holy Trinity

that is Father, Son and Holy Spirit.

Concept of History:

In theology, concept of history assumes lot of importance. What we mean by history here is not a

narration of events that had already taken place, but as an understanding of the concurrent

movements associated with this universe. In relation to this understanding, there are certain issues

that would have to be discussed in the indigenous theological thoughts in our country.

a. Are there differences between understanding of history by Semitic religions and Indian

religions? If there are differences, to what extent they can affect theology?

In their initial understandings, there are differences in the approaches to history between

Semitic religions (Jewish, Christian, Islamic) and Indian religions (Hindu, Jain, Buddhist).

Historical views of Semitic religions have a beginning, have systematic progress and have an

end at one point as can be generally said. But Indian religions follow a pattern where there is

no specified beginning, there is no systematic progress or there is no end. The former one is

called linear view and the latter cyclic view. Based on this variation in approaches, there are

differences in theological expressions also. Linear view narrates seriously a historical

beginning, a fall and a final judgment. In the cyclic view, we have a concept of eternal

universe where the soul of life has to attain a state of calmness; this is the central point of

theological thought. The discordance with Christian historical view has ended up in Indian

scholars of theology like Chenchiah standing against western theology.

b. Are linear historical view and cyclic historical view is contradictory to each other?

Though it looks contradictory on the face of it, the emphasis of linear view of history and

cyclic view of history are mutually complementary to each other. In other words, principle of

linear history is reflected in cyclic view to a considerable extent and vice versa. According to

linear view, history has its beginning with God. A progressive movement and completion to

history is initiated by God; in other words, the beginning, the progress and the destination to

be reached in history is based on God. That being the case, the principle is that history is

commenced with God, is guided by God and is fulfilled in God; this is nothing but starting at

one point and returning to the same point which is as good as cyclic principle. In cyclic

principle of history, there is a path through which individuals and community reach their

destination; this path is a progressive one that gets freed from the bindings of deeds. This

progressive movement has to be sustained. Therefore, in the cyclic progressive movement

within this universe, the progress of individuals from one point to another is aligned to the

linear principle.

c. How should a Christian historical view be in India?

The growth of western Christian theology was based on an extreme emphasis to linear view

of history. But a linear approach to history was not found amicable to Indian scenario and

therefore, western Christian theological thoughts were not appreciated here. Realising this

truth, Christianity in India should develop an approach to history by suitably dovetailing both

liner principle and cyclic principle. What we have seen above is a situation favouring such a

development. That is, the fact that linear principle contains cyclic principle and cyclic

principle contains linear principle to reasonable levels. On the basis of this insight, once we

dovetail both these principles to develop a refined approach to history, we would not be

having a literal interpretation aligned to a sort of blind faith in understanding the depth and

relevance of the redemption deeds of Jesus Christ or in explaining the concept of salvation

or in understanding the meanings of eschatological events; the interpretations shall never

be causing a fear complex or containing narrow minded ethnic emotionality. Our

interpretations of the above events would certainly be accommodating everyone, involving

the expression of Divine love and touching the Spirit rather than letters. (See notes at the end of this

text)

Concept of Creation:

In Christianity, there were very deep theological studies about ‘creation’. However, religious

thoughts prevailing in an Indian background do not seem to be logically agreeable to the concept of

creation. Under such a scenario, it becomes a crucial issue as how to interpret ‘creation’ in an

indigenous Christian theology.

a. What should be the reason for Indian religious philosophies not agreeing with the concept of

creation?

b. Religious insights under an Indian background generally align logically with an eternal

universe theory rather than with the thoughts of ‘creation’. In an eternal God, the universe

sustains eternally with all variations therein. These variations within an eternal universe are

expressed poetically as creation.

c. What are the logical issues coming within the concept of creation and the eternal universe

approach?

Once we use the terminology ‘created’, it is obvious that there was nothing as created till

the process of creation was done. But the eternal God is the eternal creator. How do we

explain this or how does this happen? Should it not be that creations should also be in God

in some form eternally? Since this question is logical, there can be a counter question also

logically. If the creation is sustainable eternally, how can that creator be a creator? Can God

be a God if he is not creator? If we say that the universe is sustaining in God eternally,

should it mean that God is powerless on the state of eternity of universe? When we say that

this universe with all its inconsistencies, its corruptibility and its incompleteness is in unison

with God, doesn’t it mean that all these are present in God also? Can we call such a God in

reality a God? In other words, thoughts of creation out of nothing and the thoughts of

eternal universe theory would be subjected to questions alike.

d. Are the creation thoughts and eternal universe theory in relation to God are contradictory?

On a close evaluation, it can be understood that both these thoughts are not contradicting

mutually. The thoughts on creation emphasises that God initiated a start to universe.

Thoughts of eternal universe theory emphasises that God is the eternal cause and the

foundation of universe. In short, we can say that a thought where we see an eternal

beginning in God has two sides of it which are creation from nothingness and eternal

universe theory. But the Christian thoughts emphasise that there is a new reality for any

creation in its relation with the creator and this may be a novelty when it comes to ancient

traditions in India.

e. In the thoughts of creation, there is an ultimate possibility; likewise, there is a concept of

eternity in the theory of eternal universe. Are these two contradictory?

In Christian view, the ultimate possibility for any creation is a possibility of ‘not being’ and

the state of transformation to eternity. Thus, the ‘change of form’ that is not revealed with

the transformation to eternity is being expressed as ‘ultimate’. In the theory of eternal

universe also, what we see is a universe that is eternal with all its variations of state. That

being the case, possibilities of variations is common to both. In a status variation, the

ultimate level of a state is included. Therefore, these views are not contradictory.

Questions:

1. How realistic are the concept of three gods and the concept of Sat Chit Ananda in

comparison with interpretations of Holy Trinity in the indigenous Christian thoughts?

2. Try to interpret ‘final judgment’ based on a historical perspective within an Indian backdrop.

3. What is the emphasise for a proper approach to Christian universe in an indigenous

background?

Lesson 6

Some Theoretical Issues within Theological Thoughts– 2

# Concept of Man # Concept of Sin # Concept of Salvation #

Concept of Man:

There are some differences between Christian approach and indigenous religious approaches to the

concept of man as far as the fundamentals are concerned. Let us go into some details here and have

a discussion on the concept of man as seen through indigenous Christian religious principles in

relation to these differences.

Fundamental differences between Indian religious thoughts and Christian thoughts regarding the

concept of man:

In Indian religious thoughts, no special status is given to man in principle, though man is one who

meditates or thinks rationally. These thoughts suggest that the spirit of life present in man is the

same as the spirit of life in other beings as well. Likewise, many thinkers in this line point out that

neither man nor the spirit of life has any key role in guiding the progress of history of this universe.

But, Christian thoughts see man as the summit of creation. Man has a central role in guiding the

progress of history. The relation between man and universe is one of mutual alignment.

Yet, it can be seen in a practical sense that the thoughts within Indian religious scenario are quite in

line with Christian approaches on this matter. All efforts towards the welfare and betterment of

nature inclusive of other living beings are centred on man such as sacrifices for preservation of

RITHAM and the like. It shall also be seen that deeds and the consequent change of state of the

universe are in relation to the desires and thirsts of the spirit of life.

What we can understand here is that highlighting the role of man and emphasising the relationship

between man and nature in the indigenous Christian thoughts would not appear as imported off

shore ideologies.

The Biblical and the indigenous religious and philosophical approaches to free will of man:

According to Bible, the progressive sojourn of the history of creation has its base in the freedom of

man. The decisions taken man in his free will makes him, the community and the universe

participatory to the resultant status of sin or salvation. Further, a comprehensive relationship comes

up between the individual, the mankind and the universe.

In indigenous religious philosophies, an emphasis on this freedom is not too obvious, but the need to

attain ultimate goal as a responsibility of individuals has been well stressed. Despite directives to

perform one’s task and do sacrifice for the welfare of others, the prioritised emphasis in Indian

religious philosophies is the achievement of the above said goal by individuals. This suggests that

even while we harp on the comprehensive relationship between man, community and universe, the

human approach of laying emphasis on the responsibilities of individuals hold prime importance in

indigenous Christian thoughts.

Concept of Sin:

Analysis of the concept of sin assumes lot of importance in Christian theology. In western thoughts,

sin is usually interpreted as disobedience to commandments of God. This type of an approach is not

seen seriously in the Indian religious philosophy which has been pictured by some Christian thinkers

as an indication that sin is not seriously viewed here. Though the terminologies sin or disobedience

is not used, the Indian religious philosophies are more concerned about the realities behind sin.

Therefore, it would be better to develop the Christian thoughts about sin in India in the backdrop of

these deliberations.

The characteristics in western Christian thinking about sin:

Sin is disobeying commandments of God. As God is righteous, there would be punishment and that

punishment is death. But God is love also and therefore, redemption is needed. For this, he carried

out redemption deeds and took flesh to live as man. Yet, on the ultimate day, he would judge all; he

would give punishment as also salvation. Behind an explanation like this, we can see a relationship

akin to a loving and righteous king has with his subjects.

Indian religious view about the reality behind sin:

As Indian religious philosophies understand it generally, God is the energy of this universe. Once we

have a relation with God, the energy keeps us bright. When our soul likes to stand alone, we lose

this relation and in such a situation, our soul would be wandering through ‘nothingness’ or ‘illusion’

or ‘desire’ or ‘thirst’ or ‘binding of deeds’ or ‘foolery’ or ‘myth’. All such wanderings are bindings and

a deviation from what would have been essentially the truth. Therefore, what the Indian religious

philosophies explore is that particular situation where we experience reality in its absoluteness.

Explanation of the concept of sin in Indian Christian thoughts:

Christians too subscribe to the view that sin is a deviation from the situation where one has to be

truly in. It is a scenario that is purely situation based. There are Christian thinkers who have

interpreted such a deviation as a shift to ‘nothingness’. A Christian often sees the situation of sin as

bondage. Christians need not be adamant that such a situation has to be necessarily called sin in the

Indian context. That being the case, is there any wrong to infer that the principle of truth behind sin

is understood by Christians and Indian religious thinkers in the very same manner?

Christians point to the incident of the first sin to narrate a historical commencement of sin.

Christians would also add that the redemption from sin is seen in Christ. They would also emphasise

that liberation from the state of sin should be reflected in the spiritual, ethical and social levels.

Concept of Salvation:

Any religion or any ideology has something to say about an eternal virtue. Jewish religion called it

‘salvation’ or ‘shalom’. Islamic religion called it ‘heaven’ or ‘Islam’. Literal meaning of the term

‘Islam’ is total submission. The very same terminologies are ‘Moksha’, ‘Kaivalya’ and ‘Nirvana’ in

Hindu, Jain and Buddhist religions respectively. Marxist ideology would call the very same as a

system of equality for all. Gandhian thoughts refer to this as ‘Ramarajya’ or Sarvodaya’ or

‘Antyodaya’. Christians call it ‘salvation’ or ‘redemption’; it is also interpreted as ‘divine reign’ and

there are many more explanations to these. Under such circumstances, illustrating Christian concept

of salvation in an Indian scenario would need correlation with varying view points of ‘eternal virtue’

as seen above.

The central factor in Christian approach to salvation is the mission of redemption carried out by

Jesus Christ. Therefore, in the deliberations about salvation in an indigenous Christian thinking

would have to be centred mostly on interpreting the Christ factor.

In the backdrop of thoughts about the state of sin, how could Indian theology contain the aspect of

God having taken flesh to be a man?

The status of sin through the Christian deliberations in India inferred that sin can be interpreted as

deviation from situation of absolute reality where one has to be in. That being the case, the

inevitability of historical objectivity gifted by God to man has to be discussed to understand the

transformation to the real status or for a realisation of that status. It is here, the experience and

participation of an Indian Christian become crucial. The above question may not find a satisfactory

answer through a logical analysis. But an answer is rather easy to arrive at when an Indian Christian

experiences his transformation to the state of absolute reality through the historical truth of Christ.

A logical analysis may require the historical truth of Jesus Christ to be merged with the concept of

God as Raymond Panicker partially did. Or else, this should be studied aligned to the concept of

incarnation seen in Bhagavath Geetha (Geetha 4:6, 7). Otherwise, Jesus Christ has to be seen as a

great Yogi and be presented as the noblest model; many Indian thinkers chose this option. Even if

we say that man should participate wholly in the Divine eternal splendour emanating from God and

what happened to Jesus Christ was his being a reality in such splendour and therefore whoever

unites with him participates in that experience, it may not end up as an expression of wholesome

nature of the objectivity of Christ.

Ultimate status of salvation: unity, merger or participation?

In Christian view, what is the ultimate experience of righteousness? Is it being united or merging

with or participating? Even when Christian theology stresses this as a situation of preservation of

individuality, there is something more to be born in mind. After forsaking selfishness totally and not

being in a position to think about self sustenance, unity, merger and participation are all varying

expressions of the same experience.

Salvation of non Christians:

Many questions on salvation come up on the assumption that salvation is a heavenly blessing for

one’s soul. An Indian Christian believes that salvation happens individually, socially and universally as

a comprehensive transformation guided by God. He will not venture to pass judgment on salvation

of others. As far as Christians are concerned, the cause behind this salvation is the redemption

deeds of Jesus Christ which has no limitations of time or space or religious philosophy and man has

no right to think of such limitations. Christians are expected to grow in the experience of salvation

accepting that all are children of God. Such progressive growth is the path of witnessing. That is the

sensible response to indigenous circumstances.

Questions:

1. What are the main aspects coming out of Indian theological thoughts about the concept of

man?

2. Explain sin in relation to the concept of ‘illusion’.

3. What should be the basic understandings of an Indian Christian about salvation?

BIBLIOGRAPHY

Explanatory Notes

Unit 1 Lesson 5

Brahma Bandhav Upadhyaya, a Christian thinker in India made attempts to formulate indigenous

Christian thoughts in the model of Adwaitha Vedanta. He interpreted that God is Sat Chit Ananda

which points to Trinity and that the experience of salvation is realisation of God or realisation of Sat

Chit Ananda. Another indigenous Christian scholar Bishop Appaswamy tried to formulate a Christian

mystical theology in line with love of God based on Vaishnava devotional movement. Bead Griffith

was a French catholic priest who came to India and lived like an Indian. He relied on certain ideas

from Upanishads and tried to establish that the ultimate goal for man was to return to the first

source. Swami Abhishikthananda opened a Christian retreat centre called Sat Chit Ananda Ashram.

He too was a French catholic priest who formulated a Christian mystical approach based on ‘cave of

the heart’ indicated in one of the Upanishads.

Cave of the Herat is a technical terminology in the thoughts of Yoga. This is indicative of a state

attained by our inner soul through meditation. At this stage, there is no scope for any sort of

deviation or variation. Swami Abhishikthananda hints at a scenario where all the religions can attain

unity in the Cave of the Heart.

Raymond Panicker authored a text Manthramanjari through which he presented a treatise of

spiritual feelings and the likeable lessons we have through various religious scriptures in India and

abroad; through these, he highlighted universal unison of spirituality.

Unit 4 Lesson 5

Linear History and Cyclic History:

These are two approaches to history. Christian and Jewish religions are approaching history in a

linear view where history commences at a point and proceeds straight. Like a straight line, this

commences at creation and finishes at an end.

The views of Indian religions are approaching history in a cyclic pattern. This is endless like a circle

and the same process continues with no end to it. Eternal soul adopts different bodies and continues

through rebirth.